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A  Pastoral  Letter 
by  the 

Associate  Presbytery  of  the  Oarolinas 

to  the 
People  under  Their  Care 


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BY  THE 


OF  THE 


CAROLINAS, 


TO  THE 


PEOPLE  UNDER  THEIR  CARE. 


They  have  healed  the  hurt  of  the  daughter  of  my  people  slightly,  sayings 
-  peace,  peace  ;  when  there  is  no  peace.    Jer.  8.  11. 

Be  instant  in  season,  out  of  season ;  reprove,  rebuke,  exhort,  with  all  long- 
suffering  and  doctrine.  For  the  time  will  come  when  they  will  not  endure  sound 
doctrine.    II.  Tim.  4.  2-3. 


eitariotte,  $L.  e* 

PRINTED  BY  LEMUEL  BINGHAM? 
1826. 


I 


PASTORAL  LETTER,  §c. 


BEAR  BRETHREN : 

If  peace  among  christians  was  the  sole 
criterion  of  genuine  piety,  the  number  and  the  zeal  of  its  advocates 
would  set  our  minds  at  ease,  and  excuse  us  from  appearing  before 
you  by  a  special  address.  But  alas!  other  criterions  as  important, 
and  without  which,  this  is  none,  are,  in  a  great  measure,  left  out  of 
view,  and  symptoms  prevail,  which,  not  merely  excite  suspicion 
that  piety  is  declining,  but  furnish  indubitable  evidence  of  the  fact  : 
symptoms,  which  demand  admonition,  warning  and  reproof.  And 
while  we  ask  your  attention  to  the  remarks  we  make,  it  is  not  our 
design  to  furnish  you  with  empty  speculation,  or  idle  amusement, 
but  to  call  you  to  serious  reflection  and  actual  reformation.  Imag- 
ine not  that  we  are  officious  in  this  matter  :  we  are  accountable  to 
our  Lord  and  Master  ;  we  are  under  solemn  charge  to  declare  his 
message,  to  be  faithful  to  his  cause,  and  to  "  watch  for  your  souls  as 
they  that  must  give  account let  this  account  then  be  given  "  with 
joy,  and  not  with  grief ;  for  that  is  unprofitable  for  you."  Not  on- 
ly does  the  command  of  God  enjoin  this  duty  ;  his  promises  also 
encourage  us  to  expect  his  blessing,  and  invite  us  to  the  use  of 
means.  We  have  the  divine  promise,  that,  "when  the  enemy 
shall  come  in  like  a  flood,  the  spirit  of  the  Lord  shall  lift  up  a  stan- 
dard against  him."  Though  the  Spirit  of  the  Lord  can  repress  the 
enemy  by  his  immediate  agency,  yet  when  he  arises  to  save,  he 
employs  the  means,  and  without  these,  our  hope  is  but  presump- 
tion.   '  ;  -  i  .  ^ ........ 

But  are  any  ready  to  ask,  What  peculiar  necessity  exists  at  pre- 
sent for  special  efforts  to  repress  the  enemy  ?  what  evil  symptoms 
prevail  to  excite  alarm  ?  We  reply,  the  general  decay  of  piety,  its 
threatening  symptoms,  and  especially  that  discouraging  one,  which 

prompts  a  belief  that  all  is  well.    Ease  and  contentment  of  mind 

respecting  the  cause  of  God,  more  usually  betray  indifference,  blind- 
ness, and  apostacy,  than  exhibit  a  prosperous  state  of  the  militant 
church.  "  Woe  to  them  that  are  at  ease  in  Zion,"  is  a  warning, 
which  should  excite  us  to  serious  inquiry.  But  ease  and  peace  are 
pleasing,  and  can  be  clothed  in  a  specious  garb.  As  Satan  trans- 
forms himself  into  an  angel  of  light,  he  sometimes  appears  as  a  cham- 
pion for  religion,  a  zealot  for  its  cause  ;  and  covering  his  snares,  he 
leads  the  van,  and  by  his  ignis  fatuus,  lights  the  way  to  perditioni 


4 


Many  who  are  not  his  willing  servants,  who  would  shun  his  service, 
are,  however,  deceived  by  his  snares  :  ignorant  of  his  wiles,  they* 
adopt  his  measures,  and  by  their  practice  and  their  sentiments,  pro- 
mote his  cause. 

If  such  are  Satan's  snares,  it  may  be  asked,  How  shall  we  dis- 
criminate between  his  dictates  and  those  of  the  spirit  of  God  ?  We 
reply,  not  by  flattering  ourselves,  as  many  do,  that  it  is  little  differ- 
ence whether  we  have  divine  authority,  or  not,  for  what  we  believe 
or  practice  ;  that  it  is  little  difference  whether  we  be  mistaken,  or 
correct  in  our  religious  sentiments  ;  that  it  is  unnecessary  to  be  re- 
ligiously careful  to  obtain  correct  knowledge  of  truth  and  duty  ;  that 
if  we  live  in  peace  and  love,  all  is  well,  whatever  comes  of  dhTine 
truth  ;  that  sincerity  is  a  sufficient  substitute  for  conformity  to  divine 
truth,  institutions,  and  commands;  that  if  we  endeavor  to  serve  God, 
it  is  little  matter  how  ;  that  if  we  seek  heaven  sincerely,  by  any- 
means,  we  shall  obtain  it.  These  are  parts  of  Satan's  torch  to  al- 
lure and  deceive  the  church  ;  and  a  torch  which  many  bear  and  ma*- 
ny  follow.  But  we  ought  not  to  be  44  ignorant  of  his  devices,"  "lest 
he  get  an  advantage. ,%  II.  Cor.  ii.  11.  The  rule  of  knowledge  and 
duty,  however,  is  plain  ;  it  is  an  high-way  ;  "To  the  law,  and  to 
the  testimony:  if  they  speak  not  according  to  this  word,  ii  is  be- 
cause there  is  no  light  in  them."  Let  this  forever  put  the  seal  of  . 
condemnation  on  every  method  of  knowing  our  duty  and  our  con- 
dition before  God,  which  may  be  substituted  for  holy  writ ;  and  on 
every  such  method  of  promoting  piety,  or  of  judging  of  its  state. 

Piety,  manifested  by  a  holy  practice,  is  the  christian's  proper 
garb,  his  answer  to  the  calumnies  of  infidelity,  his  unanswerable 
defence  of  Christianity,  and  his  evidence  of  his  own  interest  in 
eternal  life.  But  he,  who  supposes  that  piety  is  flourishing  at  pre- 
sent in  the  church,  that  there  is  no  occasion  to  be  alarmed  for  the 
cause  of  God  among  us,  for  the  loss  of  divine  ordinances,  for  the 
withdrawing  of  the  spirit  of  God,  and  for  the  decline  of  truth  and 
piety  in  the  rising  age — he,  who  supposes  that  God  is  not  calling 
us  to  consider  our  ways  and  reform,  is  ignorant  of  the  present  Con- 
dition of  the  church  and  of  its  threatening  symptoms  ;  or  he  has 
not  the  knowledge  of  the  truth  himself,  nor  spiritual  discernment 
and  taste  to  receive  the  things  of  God.  To  justify  this  assertion, 
it  is  sufficient  only  to  ask,  Will  the  piety  of  the  church,  and  of  in- 
dividuals, generally,  at  present,  bear  a  comparison  with  that  of  the 
saints  of  God,  recorded  in  the  holy  scriptures  ?  with  the  piety  of  the  £V 
prophets  and  apostles  ?  Or  is  it  supposed  that  these  examples  of  $9 
piety  are  inimitable  by  us  ?  surely  they  are  not ;  they  were  not  set  a* 
for  angelic  tribes,  but  for  man.  But  will  the  piety  of  the  present 
age,  bear  a  comparison  with  that  of  our  reforming  forefathers  ?  And 
if  not,  the  question  is  worthy  of  our  serious  reflection,  What  is  the 
cause  ?   Perhaps  the  neglect  of  truth  and  discipline  has  a  weighty 


5 


'influence  on  this  decline.  But,  as  many  at  present,  esteem  our  fore* 
fathers  as  narrow-minded,  enthusiastic  zealots,  we  ask,  Will  the 
piety  of  the  present  age,  bear  a  comparison  with  scripture  eviden- 
ces, scripture  requisitions,  exhortations,  and  promises?  Or,  if  it. 
be  supposed  that  piety  is  not  under  a  decline,  why  are  divine  ordi- 
nances attended  with  so  little  profit?  "is  the  Lord's  hand  shorten- 
ed that  it  cannot  save  ?"  Why  so  often,  and  so  generally,  are  di- 
vine ordinances,  both  public  and  private  neglected,  even  by  the  pro- 
fessors of  religion  ?  is  it  not,  because  those,  who  neglect  them,  have 
not  enjoyed  the  spirit's  presence  in  them,  have  not  tasted  that  God 
is  good,  and  have  not  a  desire  for  the  presence  of  God,  nor  rever- 
ence for  his  commands  ?  If  piety  be  not  under  a  decline,  why  is 
there  so  little  knowledge  of  divine  truth  among  professors  of  relig- 
ion ?  why  do  so  few  count  the  word  of  God  sweet,  and  make  it 
their  meditation  ?  why  so  many  known  and  positive  transgressions 
of  the  law  of  God  ;  so  many  aberrations  from  truth  and  duty,  by 
neglect  and  perversion  ?  why  are  so  few  trembling  at  the  word  of 
God  ?  why  so  few  instances  of  the  subduing  of  iniquity  in  the  hearts 
of  church  members,  manifested  by  their  reformation  ?  What  do 
these  things  indicate  but  a  deep  decline  of  piety  ?  "Is  the  spirit 
©f  the  Lord  straightened  ?  are  these  his  doings?"    Mic.  ii.  7.  " 

Piety,  if  it  exist,  must  reside  in  the  heart.  Piety  in  the  church, 
must  reside  in  the  hearts  of  individuals,  and  be  cultivated  there. 
If  cultivated  there,  it  will  prove  itself  in  practice,  and  shine  in 
public.  If  not,  though  some  of  its  symptoms  may  for  a  time  be 
substituted  for  itself,  yet  these  must  gradually  lose  their  evangelical 
lustre,  and  decline  to  open  impiety  ;  as  the  plant  without  sufficient 
root,  must  wither  and  die.  Be  not  deceived  ;  the  Holy  Spirit  with- 
draws, when  his  institutions  are  neglected,  or  perverted  ;  when  his 
truth  is  denied,  or  contemned  ;  his  authority  disregarded,  his  grace 
despised  ;  when  sins  are  indulged,  and  his  commands  disobeyed  ; 
and  by  these  the  decline  of  piety  is  evidenced  and  hastened. 

We  propose,  at  present,  to  notice  some  of  those  leading  sins, 
which  are  at  once  the  cause  and  evidence  of  the  Holy  Spirit's  with- 
drawing from  the  church,  and  of  the  decline  of  piety,  that  you  may 
see  your  obligations  to  reformation,  and  be  persuaded  to  return. 

And  here,  though  intemperance  is  a  usual  subject  of  animadver- 
sion, we  must  not  pass  it  unnoticed.  Though  nothing  new  is  to  be 
expected  in  depicting  and  reproving  this  sin,  yet  we  must  bring  it 
to  view,  as  a  melancholy  mark  of  the  actual  state  of  religion  at  pre- 
sent, and  urge  our  admonitions  respecting  it. 

That  intemperance  is  prevalent  at  present,  none  can  deny  :  that 
we  are  declaiming  against  a  distant  enemy,  'when  we  reprove  this 
vice  ;  conjuring  up  a  phantom,  as  a  subject  of  censure,  none  can 
jglead  :  no  ;  society  is  groaning  under  its  paralizing  and  destructive. 


6 


liand  ;  the  church  itself  is  sinking  under  its  weight,  wasting  under 
its  blasting  influence  :  it  has  entered  her  doors  ;  sullied  her  beauty,, 
and  injured  her  purity,  by  actual  contamination.  That  certain  de- 
grees of  intemperance  have  become  popular,  at  least  are  not  count- 
ed shameful,  is  the  disgrace  of  society  itself,  were  the  church  out  of 
view.  That  too  great  freedom  in  the  use  of  spiritous  liquors,  is 
accounted  polite,  libera-l,  and  open-hearted,  is  too  true  ;  and  this, 
has  become  a  successful  bait. 

But  in  vain  shall  we  inveigh  against  this  sin,  by  painting  its  base- 
ness and  odiousness,  with  all  its  appalling  effects  ;  the  heart,  under 
its  influence,  is  generally  too  callous  to  feel,  and  sensibility  weak- 
ened, is  a  feeble  defence  against  its  temptations.  Such  are  the  dis- 
couraging, heart-sinking  effects  of  this  vice,  that  its  votaries  are  too 
deaf  to  hear  admonition,  generally  too  irritable,  acrimonious,  and 
absurdly  suspicious,  to  submit  to  reproof,  or  even  the  most  affect- 
ing advice.  Or  if,  forthe4;ime,  they  hear,  and  submit,  they  are- 
too  feeble  in  their  resolutions,  and  too  much  infatuated,  to  reform, 
and  resist  the  bewitching  insinuations  of  this  prevailing  pleasure. 
It  lays  too  deep  a  hold  on  the  sensual  appetites,  and  too  much  be- 
numbs the  moral  feelings  to  admit  persuasion  to  forsake  it.  Yea, 
under  its  infatuating  influence,  the  conscience  becomes  so  benumb- 
ed, as  not  to  reprove,  or  accuse  ;  or  its  voice  is  too  weak  to  be  heard 
amidst  the  syren  music  of  the  cups,  and  the  soul  degrading  charms, 
of  the  society  of  intemperance. 

Might  we  not  here  expostulate  with  him,  who  is  commencing  a 
course  of  intemperance,  courting  infatuation,  and  sporting  with  the 
fetters  of  this  degrading  tyrant  ?  You  hear  the  sot  replying  to  your 
admonitions,  that  he  cannot  resist  his  inclination  to  intemperance  ; 
and  will  you  not  resist  your  commencing  and  growing  propensities, 
till  you  find  yourself  in  his  wretched  condition  ?  Granting  that 
there  is  some  truth  in  his  argumeut,  does  not  your  present  inclina- 
tion, which  you  are  unwilling  to  resist,  prove  that  you  are  walking 
in  his  steps,  and  approaching  his  state  ?  How  dreadful  the  gulphU 
Why  therefore  do  you  not  now  evade  the  snare,  while  there  is  hope  ? 
Are  you  displeased  with  us  for  reproving  your  incipient  intemper- 
ance ?  do  you  charge  us  with  censoriousness  in  reproving  your  small, 
though  frequent  failings  on  this  point  ?  Christian  brother,  excuse 
the  tenderness  of  our  feelings  on  this  subject :  they  are  not  tender 
without  cause.  It  will  be  poor  consolation  to  us,  when  you  are  re- 
duced to  the  necessity  of  giving  the  sot's  reply,  that  you  cannot  re- 
sist your  propensities  ;  and  a  poor  compensation  for  our  false  deli- 
cacy, that  we  must  accept  such  an  answer,  and  give  you  up  in  des- 
pair. 

But  though  from  the  infatuating  effects  of  this  vice,  which  should 
alarm  the  intemperate,  and  stand  as  a  solemn  warning  to  tnose,  who 
find  themselves  exposed  to  its  temptations,  though,  from  these  r&- 


flections,  our  confidence  in  the  influence  of  moral  reason  is  low, 
yet  duty  requires  us  to  warn  and  reprove.  It  will  require  no  ela- 
borate discussion  to  shew,  what  the  prevalence  of  intemperance  in- 
dicates, respecting  the  state  of  piety  at  present  Real  piety  can- 
not prevail  in  the  church,  when  church  members  yield  to  such  in- 
dulgence, and  where  they  are  permitted,  under  such  indulgence,  to 
profane  the  hallowed  things  of  God's  sanctuary.  If  this  is  consist- 
ent with  a  flourishing,  happy  state  of  piety,  let  religion  be  banish- 
ed from  our  country.  It  is  scarcely  necessary  to  assert,  that  vital 
piety  cannot  govern  that  heart^which  is  sO  lost  to  the  fear  of  God, 
and  to  the  love  of  holiness,  as  to  indulge  in  this  sin.  But  that  we 
may  bring  the  conscience  more  closely  to  the  test,  and  lay  it  under 
a  ray  of  divine  light,  let  us  very  briefly  compare  this  vice,  and  its 
effects,  with  the  scripture  representations  of  real  piety. 

Remember  then,  that  true  piety  includes  the  gift  of  the  heart  to 
God:  Prov.  xxiii.  26. — it  is  a  life  of  faith  on  Christ:  Gal.  ii.  20. — - 
it  is  a  purifying  of  the  heart  by  faith:  Acts  xv.  9.  1st  Pet.  i.  22. 
— it  is  to  be  spiritually  minded,  not  walking  after  the  flesh,  but  af- 
ter the  spirit:  Rom.  viii.  1.  6.— it  is  a  crucifying  of  the  flesh:  GaL 
v.  24. — it  is  to  avoid  worldly  conformity:  Rom.  xii.  2. — it  is  to  lay 
aside  every  weight,  and  the  sin  which  easily  besets  us:  Heb.  xii.  h, 
— it  is  to  set  the  affections  on  things  above:  Col.  iii.  1,  2.  But  how 
does  indulgence  in  intemperance,  correspond  with  these  characters 
of  piety  ?  The  fear  of  God  departs,  under  its  influence  ;  reverence 
for  the  authority  of  his  commands,  is  lost ;  a  delight  in  God  and 
in  his  service,  wears  off,  and  changes  to  a  delight  in  sensual  pleas- 
ures ;  the  mind  becomes  carnal  ;  wisdom's  ways  are  no  longer  pleas- 
antness ;  duties  are  a  burden  ;  the  mind  is  alienated  from  the  thoughts 
of  death,  and  even  from  the  pleasing  anticipations  of  heavenly  en- 
joyment:— "wine,  and  new  wine  take  away  the  heart."  Hos.  iv.  11. 
Intemperance  is  not  among  the  fruits  of  the  spirit,  'hut  the  works 
of  the  flesh:  Gal.  v.  19.  23.  It  is  permitting  sin  to  reign  in  your 
mortal  body,  that  you  should  obey  it  in  the  lusts  thereof ;  and  yield- 
ing your  members  as  instruments  of  unrighteousness  unto  sin,  with 
all  its  baleful  consequences:  Rom.  vi.  12,  13.  16.  It  is  deceptive, 
and  it  is  consummate  folly  :  Wine  is  a  mocker,  strong  drink  is  ra- 
ging; and  whosoever  is  deceived  thereby  is  not  wise.  Prov.  xx.  I, 
It  is  attended  with  unhappy  temporal  consequences  :  Who  hath 
woe?  who  hath  sorrow?  who  hath  contentions?  who  hath  babbling? 
who  hath  wounds  without  cause?  who  hath  redness  of  eyes?  They 
that  tarry  long  at  the  wine,  they  that  go  to  seek  mixed  wine.  Prov. 
xxiii.  29,  30.  The  curse  of  God  is  pronounced  on  this  vice  :  Woe 
unto  them  that  rise  up  early  in  the  morning,  that  they  may  follow 
strong  drink  ;  that  continue  until  night,  till  wine  inflame  them. — 
Woe  uuto  them  that  are  mighty  to  drink  wine,  and  men  of  strength 
to  mingle  strong  drink.  Isa.  y.  11?  22. ;  and  consequently,  the  curse 


"®  on  their  temporal  enjoyments,  who  indulge  in  this  sin.  It  has 
the  threatening  of  damnation:  Be  not  deceived  :  neither  fornica- 
tors, nor  idolators — nor  drunkards — shall  inherit  the  kingdom  of 
Crod.  I.  Cor.  vi.  9,  10.  Such  are  the  scripture  representations  of 
this  sin,  and  of  its  consequences. 

Permit  us,  a  little  farther,  to  address  the  intemperate  ;  and  for 
Sake  of  brevity,  we  shall  propose  a  few  questions,  which,  we  leave 
with  him  to  be  often  considered,  and  answered  seriously  by  his 
conscience.  And  though  it  would  be  worthy  of  his  serious  consid- 
eration, yet  we  shall  not  wait  to  state  in  detail,  the  consequences  of 
intemperance  to  his  character,  his  i  nfl  uence  in  the  world,  his  health 
and-comfort  in  this  life  ;  to  his  estate,  and  the  domestic  circumstan- 
ces of  his  family  ;  to  his  family  connections,  who  are  most  anxious- 
ly and  painfully  concerned  for  his  temporal  and  eternal  welfare  ; 
nor  the  consequences  to  society,  if  all  would  act  as  he  does  ;  and 
the  wounding  reflection,  that  he  is  dependent  on  the  sobriety  and 
morality  of  others,  for  supporting  the  dignity,  the  morality,  the 
peace,  and  the  safety  of  society,  and  for  walking  over  him  as  a  nui- 
sance, or  at  best,  as  a  child  in  helpless  infancy.    But  we  ask, 

What  shall  be  the  consequence  of  intemperance  to  your  eternal 
interest?  compare  the  question  with  Deut.  xxix.  19,  20.  And  it 
come  to  pass,  when  he  heareth  the"  words  of  this  curse,  that  he  bless 
himself  in  his  heart,  saying,  I  shall  have  peace,  though  I  walk  in 
the  imagination  of  mine  heart,  to  add  drunkenness  to  thirst :  The 
Lord  will  not  spare  him  ;  but  then  the  anger  of  the  Lord  and  his 
jealousy  shall  smoke  against  that  man,  and  all  the  curses  that  are 
written  in  this  book  shall  lie  upon  him,  and  the  Lord  shall  blot  out 
his  name  from  under  heaven.  What  shall  be  the  consequence  to 
your  practical  piety  ?  Whoredom,  and  wine,  and  new  wine,  take 
away  the  heart.  Hos.  iv.  11. 

What -shall*  be  the  consequence  to  the  family  committed  to  your 
care,  but  led  into  sin,  and  ruined  by  wretched  example  and  neglect 
of  education  ?  And,  ye  fathers,  provoke  not  your  children  to 
wrath  :  but  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord.  Eph.  vi.  4.  This  their  way  is  their  folly  ;  yet  their  poster-* 
ity  approve  their  sayings.  Ps.  xlix.  13. 

How  shall  you  render  your  account  to  God,  for  the  pernicious 
influence,  which  your  intemperance  may  have  on  the  cause  of  God, 
and  on  his  church,  with  which  you  are  connected  ?  The  harp  and 
the  viol,  the  tabret  and  the  pipe,  and  wine  are  in  their  feasts  :  but 
they  regard  not  the  work  of  the  Lord,  neither  consider  the  opera- 
tion of  his  hands.  Isa.  v.  12. 

WThat  are  your  prospects  of  meeting  death  ;  your  hopes  of  peace 
and  comfort  at  that  time,  and  of  your  willingness  then,  to  leave 
your  pleasures,  to  which  you  are  now  attached,  and  exchange  then* 
for  holy  enjoyments,  for  which  you  have  but  little  relish  now? 


0 


aurely  your  hopes  are  not  founded  on  Ps.  xvi*  8-^11.  I  have  set 
the  Lord  always  before  me — Therefore  my  heart  is  glad,  and  my 
glory  rejoiceth  ;  my  flesh  also  shall  rest  in  hope  :  for  thou  wilt  not 
leave  my  soul  in  hell ;  neither  wilt  thou  suffer  thine  Holy  One  to 
see  corruption.  Thou  wilt  shew  me  the  path  of  life  :  in  thy  pres- 
ence is  fulness  of  joy  ;  at  thy  right  hand  there  are  pleasures  for- 
evermore. 

But  if  you  shudder  at  such  consequences,  and  flatter  yourselves 
that  you  will  reform  at  some  period,  .when  will  you  effect  this  re- 
formation, if  not  now  ?  They  have  chosen  their  own  ways,  and 
their  soul  delighteth  in  their  abominations*  I  will  also  choose  their 
delusions,  and  will  bring  their  fears  upon  them  ;  because  when  I 
called,  none  did  answer  ;  when  I  spoke,  they  did  not  hear.  Isa* 
Ixvi.  3,  4.  In  the  time  of  their  trouble  they  will  say,  Arise,  and 
save  us.  But  where  are  thy  gods  that  thou  hast  made  thee  ?  let 
them  arise,  if  they  can  save  thee  in  the  time  of  thy  trouble*  Jer. 
ii.  27,  28; 

Is  there  any  other  reason  for  your  delay  at  present,  but  love  to 
sin,  and  hatred  of  God  ? 

But  what  will  induce  you,  at  another  period,  to  forsake  this  sin, 
which  you  have  not  as  an  inducement  now  ? 

When  shall  you  be  better  prepared  for  such  a  resolution,  and  for 
fulfilling  it  ?  when  be  more  willing  than  now,  if  you  continue  to 
indulge  your  sinful  propensities  ? 

Will  not  your  propensities  to  this  sin  increase  by  indulgence  ? 
Now  therefore  be  ye  not  mockers,  lest  your  bands  be  made  strong. 
Isa.  xxviii.  22* 

Whether  will  a  sense  of  the  evil  of  this  sin*  a  sense  of  your  duty, 
and  the  power  of  your  resolutions,  become  stronger,  or  weaker  by 
indulgence  ? 

Or  is  it  your  hope,  that  God  will  allow  you  to  indulge  in  sin  for 
a  time,  and  then  in  mercy  bring  you  back  ?  He  that,  being  often 
reproved,  hardeneth  his  neck,  shall  suddenly  be  destroyed,  and  that 
without  remedy.  Pro  v.  xxix.  1.  Ephraim  is  joined  to  idols  :  let 
him  alone.  Hos.  iv.  17* 

But  what  is  the  reason  that  you  are  not  recovered  from  this  spir* 
itual  disease  ?  "Is  there  no  halm  in  Gilead  ?  is  there  no  physi* 
cian  there  ?  why  then  is  not  the  health  of  the  daughter  of  my  peo* 
pie  recovered  ?"  Jer*  viii.  22.  "Is  the  Lord's  hand  shortened 
that  it  cannot  save  ?"  Isa.  lix.  1.  "  Is  the  spirit  of  the  Lord  strait- 
ened?" Mic.  ii.  7. 

Or,  are  the  promises  of  God  insufficient  ?  or  is  your  faith  dead, 
that  it  cannot  shew  itself  by  works  ?  or  do  you  judge  faith  in  Christ 
an  insufficient  scheme  of  salvation  from  strong  propensities  to  sin  ? 
or  are  such  exercises  of  faith  and  self*denial  disagreeable  ?  be  alarm- 
ed, for  under  such  impressions,  you  have  not  faiths 
2 


le 

But,  brethren,  we  hope  you  are  desirous  to  obtain  deliverance 
from  this  sin  ;  that  you  see  it  to  be  ruinous  to  yourselves,  detesta- 
ble, and  offensive  to  God.  Would  then,  the  offer  of  a  complete 
deliverance  be  a  welcome  message  ?  Such  an  offer  you  have  in  the 
following  texts  :  Ezek.  xxxvi.  25-27.  Titus  ii.  14.  I.  Cor.  i.  30. 
Rom.  vi.  14.  Rev.  iii.  20.  These  are  a  specimen  of  the  encour- 
agements given  you  in  holy  scripture.  Embrace  the  offer ;  be  free  ; 
you  have  the  power,  the  grace,  and  the  veracity  of  God  for  your 
confidence  and  comfort.    Why  lose  the  opportunity  of  deliverance  ? 

But,  brethren,  as  a  farther  proof  of  the  decline  of  piety  at  prej 
sent,  in  the  church  ;  as  a  lamentable  evidence  of  the  irreligion  and 
insensibility  of  professed  christians,  let  us  turn  your  attention  to 
sabbath-profanation  in  our  country  ;  yea,  sabbath-profanation,  even 
by  professors  of  Christ's  name.  The  spirit  of  the  world  is  obvi- 
ously marked  by  the  prevalence  of  this  sin  ;  the  spirit  of  piety  is 
obviously  succumbing  under  its  influence. 

Kere,  we  do  not  intend  to  take  up  the  question,  whether  the  sab- 
bath is  still  morally  binding  on  the  church  ?  we  take  it  for  granted, 
that  this  is  acknowledged  by  all,  whom  we  directly  address.  But 
though  this  is,  acknowledged,  few  appear  to  understand  the  nature 
and  design  of  the  institution,  or  to  recognize  their  obligation  to  ob- 
serve it. 

God  has  adapted  his  ordinances  to  the  sinner's  necessities  ;  the 
duties  which  he  imposes,  are  for  our  sakes,  and  designed  to  be  our 
enjoyment,  rather  than  our  burden.    Take  my  yoke  upqn  you,  and 
learn  of  me  ;  for  I  am  meek  and  lowly  in  heart :  and  ye  shall  find 
rest  to  your  souls.    For  my  yoke  is  easy,  and  my  burden  is  light. 
Math.  xi.  29,  30.    He,  therefore,  that  observes  them  inr  another 
spirit,  shews  the  spirit  of  a  slave,  and  not  of  a  son.    God  has  given 
us  his  word  for  our  direction  in  faith  and  holiness  ;  he  requires  of 
us  secret  prayer,  by  which  we  may  cultivate  piety,  and  maintain  a 
correspondence  with  heaven  ;  he  requires  that  our  piety  be  cultiva- 
ted also  in  social  religious  exercise,  in  families,  and  in  voluntary 
assemblies,  and  societies  of  his  people  :  but  lest  all  these  means 
should  be  insufficient,  lest  the  world  should  engross  the  heart,  by 
its  enjoyments  and  its  cares,  and  induce  neglect  of  our  eternal  inter- 
ests, he  appointed  the  sabbath  as  a  rest  from  the  cares  of  the  world, 
as  well  as  from,  its  works,  and  as  a  time  to  be  appropriated  to  our 
spiritual  concerns.    Thus  God  has  given  us  six  days  for  our  world- 
ly employments,  and  the  seventh  for  the  peculiar  interests  of  ouf 
souls.    Thus  "the  sabbath  was  made  for  man,  and  not  man  for  the 
sabbath."  Mark  ii.  27.    Since  such  was  the  design  of  the  sabbath., 
its  exercises  must  be  correspondent ;  it  requires  heavenly  contem- 
plation, self-examination,  the  devotion  of  the  heart  to  God,  and 
communion  with  him  in  his  ordinances  j  and  consequently,  the 


laying  aside  of  our  worldly  pursuits,  and  the  rejection  of  worldly 
conversation,  and  worldly  thoughts.  That  such  is  the  design  of 
the  sabbath,  consider  its  appointment :  at  first,  a  memorial  of  God's 
finishing  the  work  of  creation  ;  now,  a  memorial  of  Christ's  re- 
surrection, and  of  his  finishing  the  work  of  redemption.  These 
designs  are  clear,  and  unambiguous  intimations  of  the  nature  of 
sabbath  exercise.  Farther,  consider  how  the  apostles  employed 
the  sabbath.  They  met  together  for  religious  exercises  :  Acts  xx. 
7.  For  the  same  purpose,  consider  Isa.  lviii.  13.  If  thou  turn  a- 
way  thy  foot  from  the  sabbath,  from  doing  thy  pleasure  on  my  holy 
day  ;  and  call  the  sabbath  a  delight,  the  holy  of  the  Lord,  honour- 
able ;  and  shalt  honour  him,  not  doing  thine  own  ways,  nor  finding 
thine  own  pleasures,  nor  speaking  thine  own  words.  From  this 
passage,  we  learn  what  things  are  forbidden,  as  contrary  to  the  de- 
sign of  the  sabbath.  We  are  forbidden  to  do  our  pleasure  ;  our 
worldly  pleasure;  we  are  forbidden  to  find  our  pleasure  ;  ouv 
worldly  delights  or  amusements,  however  lawful  on  other  days. 
This  prohibition  necessarily  includes  worldly  thoughts,  plans,  or 
contemplations.  We  are  forbidden  to  do  our  own  ways,  or  speak 
our  own  words.  This  respects  worldly  employments,  and  con- 
versation. The  same  passage  also  teaches  us  positive  duties  be- 
longing to  the  sabbath.  We  are  required  to  call  the  sabbath  a 
Delight.  This  enjoins  a  delight  in  the  sabbath,  and  in  the  exerci- 
ses that  correspond  to  its  appointment.  We  are  required  to  ac- 
knowledge the  sabbath  as  the  holy  of  the  Lord,  and  as  such,  ac- 
count it  honourable.    Such  is  the  design  of  the  sabbath. 

But,  brethren,  what  a  melancholy  contrast  with  this,  do  we  find 
among  professors  of  religion  at  present  ! !  How  few  love  the  ap- 
proach of  the  sabbath,  and  desire  its  presence  because  of  its  exer- 
cise ?  How  few  give  evidence  that  they  delight  in  it,  by  abstain- 
ing from  their  own  pleasures,  their  own  ways,  and  their  own  words  ? 
Who  can  apply  such  a  passage  of  holy  writ  to  himself,  and  say  he 
is  clean  ?  How  often  do  we  find  even  the  sanctuary  of  God  pro- 
faned by  worldly  conversation  on  the  sabbath  !  How  ntany  indulge 
in  this,  apparently  without  restraint,  without  remorse,  or  a  sense 
of  guilt !  How  often  do  we  find,  that  even  the  solemnities  of  di- 
vine ordinances,  cannot  procure  so  much  veneration  for  the  sabbath, 
as  to  restrain  such  conversation  during  the  intervals  of  divine  wor- 
ship !  We  have  a  melancholy,  but  incoutestible  inference  to  draw 
from  such  a  practice,  on  comparing  it  with  our  Lord's  maxim,  "  out 
of  the  abundance  of  the  heart  the  mouth  speaketh."  If  worldly 
conversation  on  the  sabbath  prevail,  a  carnal  unholy  heart  must  be 
its  spring  :  worldly  thoughts  are  the  beloved  exercises  of  the  soul ; 
and  holy  affections  are  not  its  hal6it,  or  delight.  If  piety  prevailed 
in  the  heart,  the  sabbath  would  furnish  at  least  a  happy  opportunity 
for  that  holy  conversation,  which  it  would  dictate. 


12 


But  is  it  said,  in  justification  of  those  liberties,  which  we  re» 
prove,  that  such  precision  is  too  much  to  require,  and  more  than 
we  can  attain  ?  So,  many  of  Christ's  nominal  disciples  said,  when 
he  spoke  of  their  spiritual  food,  "This  is  an  hard  saying  ;  who 
can  hear  it  ?"  John  vi.  60.  These  requisitions  are  too  high  for  the  . 
natural  man,  or  the  carnal  heart  j  but  not  too  high  for  the  approba- 
tion of  the  renewed  soul.  The  plea  is  a  challenge  on  God's  law, 
and  a  justification  of  ourselves,  in  trampling  on  its  authority  in 
obedience  to  the  dictates  of  our  depravity  ;  it  is  making  our  carnal 
affections  and  depraved  taste,  the  rule  and  measure  of  our  duty,  in- 
stead of  the  holy  oracles.  Men  appear  to  forget  that  a  change  of 
heart  is  necessary  to  an  acceptable  service  of  God,  and  in  order  to 
our  preparation  for  heaven  ;  and  that  their  disrelish  for  sabbath 
exercise,  is  a  decisive  evidence  of  their  depravity,  of  their  aver- 
sion from  God,  and  of  their  actual  unfitness  for  heavenly  enjoy- 
ments and  exercises.  The  prevalence  of  spiritual  indulgence  and 
worldly  mindedness,  the  customary  neglect  of  veneration  for  the 
sabbath,  we  fear,  have  left  the  minds  of  multitudes  ignorant  of  its 
true  design,  and  insensible  to  their  obligations.  Thus,  by  unwor- 
thy observance  of  the  sabbath,  irreligion  is  encouraged,  spiritual 
ignorance  and  indolence  are  flattered,  and  the  true  service  of  God, 
and  genuine  heart  piety  are,  by  custom, 'presented  to  the  mind,  as 
gloomy,  austere,  superstitious,  and  disagreeable.  Many  judge  the 
divine  requisitions  to  be  more  than  they  can  observe,  and  they  flat- 
ter themselves  that  they  are  justified  by  custom  in  their  neglect. 
These  baleful  sentiments  are  perverting  the  rising  age,  and  involv- 
ing us  in  awful  responsibility.  Christians,  remember  you  are  ac- 
countable at  the  tribunal  of  God,  where  custom  shall  be  no  justifi- 
cation, and  indisposition  for  a  holy  ohedience,  shall  be  a  condem- 
ning plea. 

But  the  most  glaring  evidence  of  a  decline  of  piety,  and  of  that 
sabbath-profanation,  of  which  we  have  been  speaking,  We  have  yet 
to  mention  ;  it  is  the  public  breach  of  the  sabbath  by  secular  em- 
ployments, and  especially  by  travelling.  This  is  a  melancholy, 
and  a  glaring  evidence  that  sabbath  sanctification  in  heart,  is  not  un- 
derstood and  practised  ;  it  is  a  fruit  of  sabbath  profanation  in  secret 
The  tree  is  known  by  its  fruit,  and  by  this  rule  we  are  compelled 
to  judge  here.  If  this  sin  were  confined  to  the  profane  world,  to 
professed  infidels,  we  would  not  he  surprised  at  the  fact ;  their  con- 
duct and  profession  would  be  perfectly  consistent :  but  that  profes- 
sors of  the  name  of  Christ,  should  be  found  so  grossly  betraying 
his  cause,  trampling  on  his  authority,  despising  the  institutions  of 
his  grace,  and  mocking  their  obligations,  is  beyond  excuse.  Many 
excuses  are  alledged  in  justification  of  this  breach  of  duty.  But 
to  those  who  are  disposed  to  follow  their  supposed  temporal  inter- 
ests, at  the  expense  of  religious  duty,  excuses  will  not  be  wanting. 


IS 


It  would  be  too  much  deference  paid  to  those  excuses,  to  detaui 
with  enumerating,  answering,  and  rejecting  them  :  it  is  unnecessa- 
ry. Veneration  for  the  command  of  God,  love  to  him  and  his  ser- 
vice, knowledge  of  truth  and  duty,  and  experience  of  heart  piety, 
will  effectually  answer  and  refute  every  such  excuse  to  the  con- 
science. 

We  would  only  ask,  In  such  engagements,  are  you  remember- 
ing the  sabbath  to  keep  it  holy  ?  Are  you  shewing  due  regard  to 
divine  authority  ?  Are  you  setting  a  worthy  example  before  oth- 
ers ?  Are  you  exercised  as  God  requires  you  on  his  day  ?  To  say- 
you  are,  is  mocking  God  and  conscience.  See  Nehemiah's  judg- 
ment of  the  very  same  kind  of  conduct,  for  which  we  reprove  you, 
the  profanation  of  the  sabbath  in  secular  employments,  trading,  &c. 
Neh.  xiii.  15-22.  Had  they  not  the  same  excuses  which  you  em- 
ploy ?  were  they  sustained  ?  On  this  subject  examine  Jer.  xvii.  19- 
27.  and  Ezek.  xx.  12-26.  But,  brethren,  can  piety  reside  in  that 
heart,  which,  for  a  trifling  consideration,  would  trample  on  a  known 
command,  and  would  seek  an  excuse  for  neglecting  a  season  of  com- 
munion with  God  ? 

Consider  the  amount  of  this  species  of  sabbath-profanation.  Yoi\ 
are  denying  God's  providential  care,  and  seeking  your  temporal 
provision  contrary  to  his  law  ;  you  are  virtually  denying  your  de- 
pendence on  him,  when  you  do  not  acknowledge  his  law  in  your 
pursuits  ;  you  are  ungrateful  for  his  goodness  in  granting  you  a 
sabbath  of  rest,  for  yourselves,  your  servants,  and  your  beasts  ; 
and  for  granting  you  this,  as  a  safe  repose  from  worldly  cares  and 
employments,  in  which  you  have  opportunity,  under  providential 
care,  of  attending  to  your  eternal  interests,  without  prejudice  to 
your  worldly  concerns.  By  this  species  of  sabbath  profanation, 
and  also  by  those,  which  are  more  secret  and  refined,  such  as  we. 
have  noticed,  you  are  giving  the  preference  to  worldly  enjoyments, 
and  possessions,  and  accounting  the  interests  of  your  souls  of  less 
value;  you  are  setting  an  unholy  and  ensnaring  example  before*, 
the  rising  age,  to  whom  you  ought  to  teach  the  laws  of  God  by 
precept  and  example  ;  you  are  giving  an  occasion  to  the  enemies 
of  religion  to  reproach,  weakening  the  cause  of  morality  and  piety, 
giving  vice  a  triumph,  contradicting  your  profession,  and  destroy- 
ing  the  life  of  piety  in  your  own  souls. 

Can  piety  flourish  where  the  sabbath  is  neglected  ?  Look  around  ; 
where  are  the  fruits,  or  evidences  of  piety,  where  the  sabbath  is 
not  religiously  observed  ?  Is  it  not  obvious  that  experimental 
heart  piety,  and  a  holy  observance  of  the  sabbath,  will  be  found 
together  ;  and  on  the  contrary,  that  impiety  and  sabbath  profana- 
tion walk  hand  in  hand  ?  That  individuals  may  possess  piety,  un- 
der mistaken  views  of  the  sabbath,  is  possible  ;  but  that  it  can  long 
exist,  under  known  abuse  of  this  holy  institution,  is  a  false  and  ttri- 


founded  hope.  Yea,  that  piety  can  continue,  or  the  true  church 
exist,  through  successive  generations,  under  a  neglect  of  the  sab- 
bath, even  though  it  be  broken  in  ignorance,  we  must  deny  :  for 
God  will  make  known  his  sabbath  where  he  will  promote  piety  ; 
and  that  heart,  which  will  despise  the  sabbath,  will,  when  occasion 
suits,  trample  on  every  law  of  God. 

Brethren,  if  we  would  inquire  into  the  ground  of  the  Lord's 
controversy  with  his  church,  why  should  we  overlook  this  sin  as 
constituting  a  part  ?  And  if  he  has  begun  his  controversy  for  our 
sins,  if  we  have  evidence  of  this  in  his  withdrawing  from  ordinan- 
ces, leaving  his  church  to  the  influence  of  ignorance,  error,,  and  a 
worldly  spirit,  shall  we  expect  his  hand  to  be  removed,  and  that  he 
will  return,  while  we  continue  in  the  sins,  which  provoked  him  to 
withdraw  ?  Can  we  expect  his  return  for  the  revival  of  real  piety, 
while  we  cherish  impiety  in  the  abuse  of  his  institutions  ?  When 
God  will  return,  he  will  reform  his  church.  If  you  would  seek  his 
return,  seek  a  spirit  of  reformation  :  seek  a  reformation  respecting 
the  observance  of  the  sabbath.  Let  the  sabbath  be  your  delight  j 
keep  it  holy  in  your  hearts.  An  external  observance  only,  is  sab- 
bath profanation  ;  it  is  changing  religion  from  the  power  to  the  form,, 
from  the  life  to  the  shadow.. 

But,  dear  brethren,  to  cultivate  that  piety,  in  which  you  may 
enjoy  the  testimony  of  a  good  conscience,  you  are  not  to  rest  sat- 
isfied with  a  negative  holiness,  nor  yet  with  the  secret  exercises  of 
religion  ;  you  are  called  to  social  and  relative  duties  also.  Amongst 
these,  the  education  of  children,  though  much  neglected,  holds  a 
most  important  rank.  The  proper  discharge  of  this  trust,  is  of  the 
first  importance  to  the  church,  and  to  the  interests  of  piety. 

By  some,  indeed,  objections  are  offered  against  this  duty  ;  and 
by  some  it  is  boldly  condemned.  Its  importance,  however,  is  the 
true  reason  of  the  opposition  raised  against  it.  We  do  not  intend 
to  detain  you  with  a  formal  refutation  of  arguments  on  this  sub- 
.  ject,  at  present,  while  we  trust  you  acknowledge  your  obligations 
to  give  your  children  a  religious  education.  There  is  something, 
however,  peculiar  in  the  opposition  made  to  this  duty,  which  is 
worthy  of  notice.  Divine  authority  for  it  is  left  unnoticed,  in  their 
opposition,  and  a  single  text  of  holy  scripture  is  not  arrayed  against 
it ;  the  opposition  is  wholly  supported  by  theoretic  speculation. 
But  farther,  our  opponents  do  not  themselves  conform  to  their  own 
sentiments  :  they  either  teach  their  children  by  some  means,  or  they 
neglect  the  appearance  of  piety  altogether.  Thus  the  outcry  against 
the  religious  education  of  children,  is  only  a  farce  played  off,  in  or- 
der to  obtain  a  quiet  introduction  of  a  system  of  error,  while  they 
amuse  others  with  their  arguments  and  pretences. 

But  family  education  is  an  ordinance  of  divine  institution,  and 


i5 


therefore  demands  our  observance,  both  on  account  of  its  authority, 
and  its  wisdom.    This  duty  was  strictly  enjoined  on  the  church  of 

s  the  Jews:  Deut.  vi.  6,7.  And  these  words,  which  I  command 
thee  this  day,  shall  be  in  thine  heart ;  and  thou  shalt  teach  them 
diligently  unto  thy  children,  and  shalt  talk  of  them  when  thou  sit- 
test  in  thine  house,  and  when  thou  walkest  by  the  way,  and  when 
thou  liestdown,  and  when  thou  risestup.  This  injunction  has  nev- 
er been  repealed.  The  same  promise,  which  was  connected  with 
this  command  of  old,  is  continued  to  the  present  church.  The 
promise  is  unto  you,  and  to  your  children,  and  to  all  that  are  afar 
off,  even  as  many  as  the  Lord  our  God  shall  call.  Acts  ii.  39,  The 
same  command  is  consequently  continued,  being  moral  in  its  nature, 
and  connected  with  the  promise.  It  was  the  commendation  of 
Abraham,  that  he  would  command  his  children  and  his  household 
after  him:  Gen.  xviii.  19.  And  it  was  Joshua's  resolution  to  keep 
this  ordinance:  Josh.  xxiv.  15.  This  duty  will  include  instruc- 
tion, counsel,  command,  warning,  reproof  and  correction. 

This  duty,  we  would  urge  on  parents,  from  various  considera- 
tions. The  divine  command,  we  have  noticed  ;  farther  arguments 
may  be  drawn  from  the  natural  condition  of  mankind,  as  under  de- 
pravity. Children  partake  of  this  depravity  :  they  are  by  nature 
^dead  in  trespasses  and  sins."  Their  minds  are,  therefore,  in- 
clined to  mistaken  views  of  God  and  of  his  will,  and  to  disobe- 
dience to  his  law.  Nothing  more  is  necessary  then,  in  order  to  in- 
sure their  impiety  and  perdition,  than  to  leave  them  in  native  ig- 
norance. If  God's  people  are  destroyed  for  lack  of  knowledge, 
their  destruction  is  not  more  effectually  insured  by  any  measure, 
than  by  neglecting  their  education  in  youth.  Tiie  heart  without 
knowledge  and  uncultivated,  is  a  vineyard  grown  over  with  thorns. 
The  mind  without  knowledge  has  not  the  seed  of  the  word,  which 
the  Holy  Spirit  will  bless  for  its"  sanctification.  Without  instruc- 
tion the  child  knows  not  the  duty  of  prayer,  nor  how  to  perform  it ; 
it  knows  not  its  dedication  to  God,  nor  how  to  acknowledge  this  ; 
it  knows  not  its  own  necessities,  the  character  of  Christ,  nor  the  na- 
ture of  the  gospel  ;  how  then  shall  it  love  Christ,  or  believe  in  him  ? 
Such  is  the  importance  of  instruction  to  the  child  itself. 

But  farther,  children  are  the  hope  of  the  church  :  they  are  to 
arise  in  their  fathers'  stead,  to  praise  the  Lord,  maintain  his  cause, 
and  shew  his  truth  and  works  to  the  succeeding  age.  Children  un- 
taught, are  the  dupes  of  error  ;  their  good  education  is,  therefore, 
a  necessary  means  of  supporting  the  cause  of  God,  of  maintaining 
his  truth  and  institutions  against  the  ingress  of  error  and  innovation. 
There  is  nothing,  which  Satan,  or  his  emissaries  in  the  world,  have 
more  to  fear,  than  the  proper  education  of  children  ;  nor  is  any 
measure  in  the  church  more  favorable  to  Satan's  interests,  than  the 

-neglect,  or  partial  performance  of  this  duty.    For  the  introduction 


16 

?  J  X 


of  error  must  ever  be  easiest,  where  ignorance  andirreligion  pre* 
Vail  ;  and  divine  ordinances  are  easiest  perverted,  where  their  im- 
portance is  not  known.  Where  the  heart  is  not  fortified,  the  ene- 
my obtains  an  easy  admission.  The  progress  of  error,  the  success- 
of  innovations,  the  rage  for  novelty,  and  aversion  from  whatever 
is  old,  which  often  prevail  in  the  church,  may  generally  be  traced 
to  the  neglect  of  family  education,  or  to  its  partial  performance. 
That  youth  may  profit  by  public  ordinances,  it  is  necessary  that 
they  have  a  religious  education.  To  the  ignorant,  the  doctrines  of 
tiivine  truth  are  often  unintelligible  ;  and  divine  ordinances  are  in 
sipid  and  'barren.  To  the  ignorant,  the  poison  of  error  is  more 
palatable  than  the  wholesome  food  of  divine  truth. 

Parents,  consider  your  obligations  to  this  duty  ;  and  the  high  im- 
portance of  the  work  committed  to  you.  You  are  to  "  bring  up" 
your  children  i*  in  the  nurture  and  admonition  of  the  Lord."  If 
you  neglect  their  instruction,  who  shall  perform  it  ?  To  you  God 
lias  committed  their  guardianship  and  education,  that  you  may  ed- 
ucate them  for  him,  that  you  may  fortify  their  minds  against  the  in- 
sinuations of  error  and  vice,  and  that  you  may  employ  the  means 
for  their  salvation.  Remember  then  your  accountability.  If  your 
children  be  seduced  by  the  errors,  or  misconduct  of  the  professed 
church,  or  by  the  snares  of  the  world,  through  your  neglect,  will 
not  God  require  it  at  your  hand?  You  have  the  motives  of  both 
duty  and  affection.    Be  faithful  to  your  trust. 

Many,  however,  educate  their  children  without  seeing  the  happy 
fruits,  for  which  they  had  hoped.  But  though  the  parent  cannot 
confer  grace,  nor  make  his  utmost  endeavors  effectual  for  the  child's 
salvation,  yet,  too  often  may  the  child's  errors,  or  impiety,  be  tra- 
ced to  the  parent's  fault.  "  Train  up  a  child  in  the  way  he  should 
go,"  is  a  command,  which,  if  properly  observed,  would  more 
usually  than  it  is  supposed,  be  accompanied  by  the  connected  prom- 
ise, "'when  he  is  old,  he  will  not  depart  from  it."  To  give  pre- 
ceptive, or  doctrinal  lessons,  is  not  sufficient  to  constitute  that  train- 
ing which  is  required  ;  it  is  necessary  also,  that  parents  endeavor 
to  impress  the  young  mind  with  a  sense  of  divine  truth,  and  of  its 
importance.  This  is  included  in  that  diligence,  which  is  required  ; 
Deut.  vi.  7.  For  this  purpose,  parents  ought  to  converse  with 
their  children  frequently,  seriously,  and  on  the  most  solemn,  prac- 
tical subjects  of  religion  :  this  is  included  in  the  diligence  required. 
Parents  should  not  perform  the  work  as  a  task,  in  which  they  find 
but  little  pleasure,  or  take  but  little  interest.  The  diligence  re- 
quired here,  we  grant  is  burdensome  to  the  carnal  mind,  but  piety 
cultivated  in  the  heart,  is  the  best  method  of  attaining  to  the  prop- 
er discharge  of  this  duty.  Parents  should  also  be  careful  to  im- 
press on  the  minds  of  children, ,  a  t  -a  n  early  period,  certain  princi- 
ples of  divine  truth,  and  their  obligation  to  certain  duties 5  such  as, 


17 


their  natural  state  of  condemnation ;  their  natural  depravity  ;  the 
freedom  and  riches  of  divine  grace  ;  the  nature  and  perfections  of 
God,  and  their  obligations  to  him ;  the  truth  and  authority  of  the 
holy  scriptures  ;  the  duties  of  secret  prayer,  reverence  for  God's 
word  read  or  heard,  the  sanctification  of  the  sabbath  and  their  ob- 
ligations to  keep  it  holy  ;  their  baptismal  obligations,  and  conse- 
quent duties.  Such  doctrines  and  practices  are  calculated  to  make 
useful  and  deep  impressions  on  the  minds  of  children  ;  and  impres- 
sions which  are  likely  to  govern  their  conduct  and  principles  thro' 
life.  These  are  doctrines  and  practices  also,  of  which  their  minds 
can  early  form  some  ideas  ;  and  which  may  early  influence  their 
hearts.  At  this,  we  may  expect  the  infidel's  scoff ;  but  would  you 
be  inconsistent,  would  you  deny  your  profession  for  the  empty  sneer 
of  Satan's  emissary,  and  the  enemy  of  God  and  your  souls  ? 
'  But,  not  only  should  parents  instruct  children  in  their  duties, 
and  exhort  and  encourage  them  to  the  performance  ;  they  should 
enjoin  these  duties  on  them,  and,  as  far  as  practicable,  see  that  they 
perform  them.  This  would  correspond  to  Abraham's  character  as 
an  instructor  of  his  family  :  Gen.  xviii.  19.  Parents  should  also 
watch  over  their  children's  morals,  and  lay  due  restraints  on  their 
amusements,  so  as  to  guard  them  against  vice,  and  impress  their 
minds  wTith  the  fear  of  God. 

But,  not  only  should  parents  labour  in  the  education  of  their 
children  by  careful  instruction,  and  by  authority  in  watching  over 
their  morals  ;  they  ought  also  to  be  diligent  in  prayer  for  them. 
If  they  accept  the  promise  of  God  made  to  themselves  and  their 
children,  and  on  this  ground,  give  them  to  God  in  baptism,  they 
ought  to  plead  the  promise  for  them.  Not  only  should  they  pray 
for  them,  but  with  them,  and  thus  instruct  by  example,  as  well  as 
precept.  As  they  would  desire  their  children  *to  believe  they  are 
serious  and  earnest  in  their  instructions,  let  them  prove  their  sin- 
cerity by  a  consistent  example.  Let  this  sincerity  be  proved  by  a 
uniform,  christian  example  in  all  holy  obedience,  and  especially  in 
prayer  and  other  family  devotions. 

To  this  part  of  family  education,  and  branch  of  christian  duties, 
too  much  neglected,  we  solicit  your  particular  attention.  Its  neg- 
lect is  none  of  the  least  symptoms  of  the  decline  of  piety  in  the 
present  age.  We  need  not  question,  whether  piety  can  flourish  in 
that  heart,  which  chooses  to  evade  this  duty,  or  in  that  family  where 
it  is  not  performed  ;  where  such  a  spiritual  repast  is  appointed,  but 
disrelished  and  rejected.  Obedience  is  the  mark  of  love  to  Christ, 
and  where  this  love  reigns,  his  commands  are  not  grievous.  Can 
he,  who  usually  neglects  this  duty,  evade  the  inference,  that  to  him 
Christ's  commands  are  grievous  ?  or  the  consequent  charge,  that  he 
has  apt  the  love  of  God  ?  That  this  duty  is  much  neglected^  needs 
t  3  •  . .  ■ 


IS 


lio  proof ;  the  conscience  of  the  greater  number  of  chureh-membess 
is  our  witness.  While  there  are  some  happy  instances  found,  in 
W'hich  it  is  regularly,  conscientiously,  and  profitably  performed  ; 
yet  many  perform  it  but  occasionally,  and  many  neglect  it  alto* 
gether. 

Let  none  plead  the  want  of  authority,  for  family  devotions,  in 
holy  scripture,  as  an  excuse  for  their  neglect ;  the  duty  is,  in  sub- 
stance, enjoined  by  Christ  The  particular  fgrm,  or  order  of  ex- 
ercises, is  not  prescribed  ;  nor  for  this 'do  we  contend.  But  if  the 
following  things  are  acknowledged  as  of  divine  authority,  let  them 
be  observed  and  our  point  is  gained- — That  we  are  authorised  to  sing 
God's  praises,  and  the  praises  which  he  has  prepared  and  instituted  ; 
to  read  his  word  ;  to  call  on  his  name  in  prayer  ;  that  all  these  should 
be  performed  by  families  ;  and  that  they  be  performed  daily,  morn/* 
ing  and  evening.  This  comprehends  all  we  ask.  And  since  these 
duties  are  reasonable,  positive  institutions  of  form  and  order,  were 
not  so  readily  to  be  .expected  ;  and  consequently,  holy  scripture  in- 
forms us  of  the  divine  will  in  this  matter,  by  recommending  exam- 
ples, by  reproving  neglects,  by  warnings,  threatenings,  and  exhoiv 
tations. 

The  'matter  of  this  duty  being  plain  and  obvious,  we  detain  on- 
ly to  notice  authority  for  the  time,  and  the  manner  of  its  perform- 
ance. That  it  is  to  be  performed  by  families,  we  have  evidence. 
David  returned  to  bless  his  house:  I.  Chron.  xvi.  43.  Joshua  rev 
solved  to  serve  God  with  his  family  :  Josh.  xxiv.  15.  Job  sancti- 
fied his  family,  and  this  did  Job  continually  :  Job  i.  5.  Abraham 
was  commended  for  his  fidelity  in  this  matter:  Gen.  xviii.  19. 
Noah  built  an  altar  for  his  family  :  Gen.  viii.  20.  The  patriarchs 
built  their  altars  wherever  they  resided:  Gen.  xii.  7.  &xxxv.  1-3-7. 
But  holy  scripture  is  not  silent  respecting  the  neglect  of  this  duty: 
"  Pour  out  thy  fury  on  the  heathen  that  ldrow  thee  not,  and  on  the 
families  that  call  not  on  thy  name."  Jer.  x.  25.  Would  such  a  de- 
nunciation have  been  uttered  for  the  neglect  of  family  devotions, 
if  God  had  not  required  the  performance  ? 

That  this  duty  should  be  performed  daily,  morning  and  evening, 
we  have  evidence,  from  the  appointment  of  the  morning  and  even- 
ing sacrifices  and  services  of  ol"d.  Though  the  ceremonies  of  di- 
vine worship  have  been  ehanged,  the  worship  itself  has  not.  For- 
mer institutions  of  divine  worship,  remain  in  full  force  in  their  sub- 
stance and  spirit,  the  ceremonial  and  typical  form  only,  being  abol- 
ished. The  appointment  of  morning  and  evening  for  divine  ser- 
vice, was  not  typical,  it  Was  moral  and  substantial :  Ps.  xcii.  1,  2. 
The  appointment  of  the  sacrifice  at  the  temple,  was  not  a  substitute 
for  the  moral  service  of  the  people,  but  a  requisition  of  it  through- 
out th,e  tribes  of  Israel,  in  their  families:  Luke  i.  9,  10.  I.  Kings 
■nil.  37-40.    Observe,  therefore,  and  revere  the  scripture  admo-. 


19 


nitions  on  this  subject ;  imitate  in  your  practice,  the  examples  rev 
commended  ;  and  }^ou  will  find  conformity  to  these,  and  family 
devotions  the  same  thing. 

Consider  your  obligations  to  this  duty.  You  have  family  mer- 
oies  ;  you  have  family  acknowledgments  and  thanksgivings.  Can 
you  be  grateful  for  these,  and  not  acknowledge  them  to  God  ?  or 
•an  you  gratefully  acknowledge  these  gifts,  and  not  desire  that  your 
family  should  acknowledge  them  with  you  ?  You  have  family 
wants,  which  intimate  your  obligation  to  family  supplications.. 
Mutual  interests  require  and  produce  mutual  care.  Shall  the  mem* 
hers  of  a  family  feel  a  mutual  interest  in  their  earthly  enjoyments, 
and  ought  they  not  to  feel  it,  and  shew  it  in  their  eternal  concerns  ? 
Let  such  a  mutual  interest  and  care  be  manifested  by  mutual  family 
supplications.  Remember  the  danger  to  which  every  member  of 
the  family  is  exposed,  of  being  captivated  by  the  world's  enjoys 
ments,  pursuits,  and  pleasures,  and  of  forgetting  their  eternal  inter- 
ests. Remember  the  daily  need  they  have  of  divine  support  and 
-eare,  and  their  need  of  the  daily  communications  of  divine  grace 
to  their  souls.  Let  such  considerations  incite  you  to  diligence  in 
this  duty. 

Consider  also  your  obligation  to  promote  the  comfort,  knowledge, 
and  piety  of  your  family,  as  an  excitement  to  diligence  in  this  part 
of  religious  service.  A  consort  is  perhaps  sighing  for  such  an  op- 
portunity of  cultivating  knowledge  and  piety,  of  obtaining  com- 
munion with  God,  and  of  preparing  for  an  eternal  state  ;  or  per-' 
*5iaps  has  already  fallen  into  indifference  through  your  neglect 
Your  children  know  nothing  of  God's  will,  or  of  his  service,  but 
as  they  are  taught ;  and  to  you  their  education  is  committed.  Their 
piety  must  be  reared  by  the  vigilant  hand  of  laborious  culture,  if 
it  would  grow.  The  natural  bias  of  their  minds  is  to  hate  God, 
and  neglect  his  service.  They  need  no  false  instructions  to  be  mis- 
taken in  their  views  ;  no  incitements  to  vice  to  be  vicious  ;  no  un- 
holy examples  to  cherish  their  irreligion  ;  you  have  but  to  leave 
them  without  the  means  of  grace,  in  order  to  prepare  them  for  the 
service  of  Satan,  and  for  eternal  misery.  The  vessel  needs  not  the 
impulse  of  oars  to  glide  down  the  stream.  But  in  vain  may  you 
expect  to  correct  the  immoralities  of  children  by  reproof  alone  ;  in 
vain  may  you  expect  to  give  them  correct  principles,  improve  their 
religious  sentiments,  or  influence  their  hearts  to  piety,  by  precept 
without  example.  Man  is  naturally  imitative,  and  formed  to  re- 
ceive impressions,  and  direct  his  conduct  by  example  and^experi- 
enee,  rather  than  by  precept,  or  theoretic  instruction.  God  has 
adapted  his  ordinances  to  this  disposition  of  the  human*  mind. 
Piety  therefore  is  to  be  cultivated  in  society,  as  well  as  in  secret ; 
mankind  are  to  be  educated  in  families  ;  children  are  committed  to 
their  parents,  that  they  may  be  taught  by  example,  as  well  as  precept 


20 


As  then,  children  will  learn  by  example,  be  careful  of  what  char* 
acter  your  example  is.  You  cannot  take  a  medium  in  this  matter. 
If  you  do  not  set  before  your  children  an  example  of  the  fear  of 
God,  your  example  is  a  want  of  fear  ;  if  it  be  not  an  example  of 
obedience  and  piety,  it  is  an  example  of  disobedience  and  impiety. 
Then  let  your  children  see  that  you  fear  God,  that  they  may  fear 
him  with  you  ;  let  them  see  that  you  love  God,  that  they  may  join 
with  you  in  this  love  ;  that  you  are  grateful  to  God  for  his  mercies, 
that  they  may  join  with  you  in  gratitude  ;  that  you  acknowledge 
your  dependence  on  God,  that  they  may  acknowledge  theirs  also. 
jLet  them  be  taught  to  pray,  by  your  praying  with  them.  Let  them 
liave  this  opportunity  of  knowing  their  wants,  and  of  putting  up 
their  petitions,  before  they  are  able  to  frame  any  for  themselves. 
If  your  children  perish  through  your  impiety  and  neglect,  your 
condemnation  is  double. 

Remember  also  your  obligation  to  set  a  holy  example  before  your 
neighbour.  Since  you  profess  the  name  of  Christ,  shew  a  corres- 
pondent practice.  If  your  unbelieving  neighbour  see  your  worldly 
spirit  manifested  by  neglect  of  practical  religion,  you  give  him.  a 
false  conception  of  its  principles  and  influence  ;  you  embolden  him 
to  suppose  that  his  hopes  of  happiness  are  well  founded,  seeing  his 
practice  is  equal  to  yours  ;  or  if  he  be  induced  to  make  a  profes- 
sion after  your  example,  it  is  only  to  make  it  in  hypocrisy,  and  to 
flatter  himself  in  a  false  hope. 

Since  such  are  your  obligations  to  this  duty,  let  no  excuse  for  its 
neglect,  be  sought,  or  entertained.  Excuses  for  neglect  in  this 
matter,  however  plausible,  are  only  indications  of  a  spirit  of  indo- 
lence, worldly  affections,  aversion  from  God  and  his  service,  and 
of  a  hypocritical  profession  of  religion. 

Do  not  excuse  yourselves  in  neglecting  this  duty,  on  account  of 
ignorance.  This  is  only  making  one  sin  an  excuse  for  another. 
Ignorance  cannot  excuse  you,  when  you  en  joy  the  means  of  knowl- 
edge. But  are  you  too  ignorant  to  read  God's  word  for  your  in- 
struction ;  to  sing  his  praise  for  your  edification  ;  to  supplicate  a 
throne  of  grace  for  the  blessings  of  salvation  ?  If  so,  what  is  the 
real  condition  of  your  soul  before  God  ?  and  where  is  your  hope 
of  salvation  ?  and  why  do  you  profess  a  hope  ? 

Or  does  embarrassment  in  the  presence  of-  others,  deter  you  from 
attempting  this  duty  ?  Summon  your  souls  to  reverence  for  the 
majesty  of  God,  to  a  deep  sense  of  your  necessities,  to  earnest  de- 
sires of  a  gracious  hearing,  and  to  faith  in  the  promise  of  God 
through  Christ ;  and  servile  fear  will  be  substituted  by  the  fear  of 
God,  and  embarrassment  removed  by  earnestness. 

Or  do  you  fear  lest  your  thoughts  will  desert  you  in  attempting 
this  duty  ?  Make  the  attempt  in  obedience  to  the  divine  command, 
and  in  reliance  on  promised  grace  :  none  that  put  their  trust  in  him 


21 


shall  be  ashamed  ;  they  who  distrust  him  and  disobey  shall  not  ex- 
perience his  promised  aid.  But  farther  ;  do  not  suppose  it  neces- 
sary to  be  prolix,  or  formal.  Offer  up  the  petitions  that  occur  to 
your  mind,  and  conclude  :  but  do  not  indulge  in  negligence.  Dil- 
igence and  experience  will  furnish  you  with  matter  :  sincerity  and 
earnestness  will  find  expression. 

But  do  you  excuse  yourselves  from  the  performance  of  this  duty^ 
because  of  the  time  it  would  employ  ?  Though  this  excuse  is  per- 
haps as  common  as  any  we  have  mentioned,  and  perhaps  even  more 
generally  employed  than  any  other ;  yet  as  the  principles  which 
dictate  it,  are  so  gross,  and  so  thinly  covered,  we  shall  not  honor 
it  with  a  tedious  refutation,  nor  treat  it  with  much  tenderness.  Are 
we  not  warranted  to  assert,  that  surely  your  business  is  irregular, 
your  economy  defective  ;  that  you  are  but  little  master  of  your- 
selves, and  of  your  concerns,  if  you  cannot  afford  ten  or  fifteen 
minutes  morning  and  evening,  for  the  service  of  God,  from  whom 
you  receive  your  life,  comforts,  and  prosperity,  and  whose  bless- 
ing makes  rich  ?  If  your  minds  are  so  harrassed,  have  you  time 
for  remembering  the  sabbath,  for  improving  the  word  of  God, 
which  you  read  or  hear,  to  the  advantage  of  your  souls,  or  for  ex- 
amining into  your  condition  before  God  ?  An  answer  is  unneces- 
sary. But  do  you  say,  necessity  obliges  you  to  suspend  this  relig^ 
lous  exercise,  on  account  of  worldly  enjoyments  ?  If  this  is  true, 
God  requires  no  impossibilities.  But  are  such  occasions  common  ? 
If  so,  your  arrangements  are  criminal,  and  have  not  been  made  with 
good  counsel,  nor  in  the  fear  of  God.  But  the  true  reason  of  tnis 
excuse  is,  that  you  are  more  impressed  with  a  sense  of  temporal, 
than  of  eternal  necessities.  Why  did  not  your  sense  of  spiritual 
necessities,  rather  prevent  your  attention  to  your  worldly  concerns? 
We  feel  the  liveliest  interest  in  those  things,  which  appear  to  us  of 
the  firs^  and  highest  importance.  Does  not  this  universal  principle, 
applied  to  your  neglect  of  this  duty,  on  such  an  excuse,  intimate 
without  ambiguity,  that  you  prefer  your  temporal,  to  your  eternal 
interests  ?  Ask  your  conscience  before  God,  are  you  sincere  in  this 
excuse,  and  also  in  your  profession  of  religion  ?  Are  you  con- 
scious of  no  dissimulation  before  God,  in  seeking  and  framing  such 
an  evasion  of  duty  ?  Is  your  treasure  indeed  in  heaven,  when  your 
heart  is  wholly  on  the  earth  ?  Is  the  love  of  the  Father  in  him, 
in  whom  the  love  of  the  world  reigns  ?  How  are  you  prepared 
for  heaven,  when  your  hearts  are  set  on  temporal  enjoyments  and 
pursuits,  which  you  must  leave,  and  are  averse  From  communion 
with  God,  which  must  constitute  your  eternal  enjoyment,  if  you  be 
forever  happy  ? 

But,  brethren,  slumber  not  in  neglect  of  duty,  nor  in  servile 
obedience  to  worldly  affections.  Do  not  flatter  yourselves  under 
reuses  for  neglect.    The  heart  is  deceitful,  and  your  souls  are  in 


danger.  "  Orve  diligence  to- make  your  calling  and  election  sure.  V 
Give  attention  to  this  important  duty,  which  we  have  laid  before 
you,  which  promises  utility- to  your  own  souls,  to  your  family,  and 
to  the  church  of  God.  Let  a  sense  of  its  importance,  and  of  your 
obligations  to  its  performance^  be  impressed  on  your  hearts.  Let 
practical  piety  be  f  our  attainment.  Let  your  hearts  delight  them- 
selves in  the  Lord,  and  such  a  service  will  become  an  enjoyment ; 
excuses  will  not  be  sought  for  evasion  ;  the  mists,  which  darken 
your  way,  shall  be  dispelled  ;  and  difficulties  will  vanish,  or  be 
found  surmountable.  The  snares,  of  the  world,  the  temptations  of 
Satan,  and  the  depravity  of  the  heart,  present  difficulties  in  your 
way.  If  you  consult  these  difficulties,  and  neglect  your  duties,  till 
your  minds  are  satisfied,  you  take  an  ensnaring  path.  Your  diffi- 
culties will  increase,  and  duties  be  forever  suspended.  Let  this  dut}^ 
then,  of  family  devotions,  be  fixed  in  your  minds  as  important,  and 
imperious.  Let  it  not  be  suspended  on  the  condition  that  the  world 
allow  you  time,  or  that  all  difficulties  be  removed  ;  for  thus  it  will 
be  prevented,  and  you  will  rather  seek  excuses  for  evasion,  than 
opportunities  for  performance. 

But,  brethren,  in  connection  with  our  admonitions  on  the  sub- 
jects of  family  education,  and  family  devotions,  permit  us  to  lajr 
before  you  other  obligations,  no  less  imperious  on  those,  whose 

circumstances  involve  them  -your  obligations  respecting  your 

slaves.  m 

Here,  we  do  not  detain  with  admonitions  to  feed  and  clothe  them  ;, 
we  are  happy  to  say,  that  the  necessity  of  such  admonitions  is  pre- 
cluded, as  far  as  our  observation  extends.  Nor  is  it  our  admonition 
at  present,  to  set  them  at  unconditional  liberty,  under  present  cir-. 
eu instances.*  Nor  is  it  our  present  design  to  discuss  their  natural 
right  to  liberty  ;  or  the  absurdity  of  the  supposition^  that  this  war? 
ever  forfeited  by  their  suffering  theft,  or  even  sale,  by  a  barbarous 
conqueror  ;  or  the  impossibility,  that  a  pecuniary  compensation,  to 
one,  who  never  had  a  moral  right  over  the  person  and  liberty  of 
the  slave,  should  ever  procure  such  a  right  to  the  purchaser  ;  all 
which,  we  hope,  we  have  no  occasion  to  urge.  Our  present  design 
is  to  urge,  what  the  law  of  God  and  sound  reason  testify,  and  your 
own  conscience  must  acknowledge,  to  be  a  duty,  a  present,  an  im- 
perious, but  much  neglected  duty — the  religious  education  of  your 
slaves.  A  classical  education, -or  such  an  education  as  may  be  use- 
ful, or  necessary  for  freemen  in  the  common  spheres  of  life,  we  do 
not  ask  for  them  in  their  present  circumstances  j  we  ask  no  more 
than  instruction  in  religious  knowledge. 


*That  it  is  your  duty  to  encourage  a  spirit  of  regular  and  well  conducted-eman- 
cipation,  through  the  organ  of  civil  government,  or  otherwise;,  we  do  assert 


23 

We  are  aware  that  we  may  be  met  with  objections  arid  arguments 
against  this  requisition  by  many,  though  brethren,  we  hope  not  by 
you.  Some  of  these  objections,  which  are  urged,  we  may  briefly 
notice,  though,  as  is  usual  with  pleas  against  duty,  they  are  more 
specious  than  solid,  and  magnified  because  excuses  are  desired. 

It  is  objected  against  the  religious  instruction  of  slaves,  that  some 
of  those,  who  have  been  so  favored,  have  proved  themselves  hypo- 
crites in  their  profession,  unworthy  of  their  privileges,  and  worse 
servants  than  if  they  had  been  retained  in  ignorance.  If  this  ob- 
jection w^re  valid,  as  a  reason  why  servants  should  not  be  taught, 
then  let  religion  be  banished  at  the  will  of  a  Voltaire,  a  Gibbon, 
a  Hobbs,  or  a  Hume.  The  infidel  has  long  employed  this  objection, 
in  substance,  as  a  triumphant  argument  against  Christianity,  in  re- 
ference to  those  who  have  enjoyed  citizenship,  in  reference  to  Euro- 
peans, as  well  as  Africans  ;  let  not  the  argument  be  reiterated  by 
the  professed  christian.  If  this  were  a  valid  objection  against  the 
religious  education  of  slaves,  it  would  be  equally  strong  against  the 
education  of  freemen.  But,  christian,  if  this  objection  were  valid,, 
why  did  not  the  apostle  warn  Timothy  and  others,  to  use  their  in- 
fluence that  slaves  should  not  be  taught,  instead  of  laying  down 
rules  of  christian  conduct  towards  them,  and  for  them  ? 

It  is  objected,  that  slaves  are  unsusceptible  of  instruction.  This 
is  far  from  being  universally  true.  The  same  objection  may  be 
raised  in  many  cases,  with  respect  to  the  children  of  our  citizens  ; 
would  this  be  a  sufficient  reason  for  the  universal  neglect  of  educa- 
tion ?  or  even  a  sufficient  reason  for  neglecting  the  education  of  the 
more  indocile  among  them  ?  We  grant  that  habits  of  servility,  in 
many  cases,  fetter  the  genius,  deprave  the  taste,  and  render  the 
mind  averse  from  elevated  thought ;  and  this  is,  without  dispute, 
a  difficulty  in  the  path  of  those,  who  would  perform  their  duty  to 
their  slaves.  But  remember,  that  this  is  not  so  much  the  fault  of 
the  slave,  as  the  unhappiness  of  his  circumstances.  Truly  it  is 
hard,  that  their  unhappiness,  which  they  owe  to  the  injustice  of 
others,  should  be  charged  as  their  fault,  and  plead  as  a  justification 
of  our  barbarity  towards  them.  It  is  hard,  that  the  smallest  favor, 
which  we  can  ask  for  them,  in  the  stead  of  justice,  should  be  deni- 
ed them. 

It  is  objected,  that  many  of  them  are  unwilling  to  learn,  and 
choose  to  be  ignorant  But  what  can  you  expect  but  unwillingness, 
when  they  have  never  known  the  value  of  knowledge  ?  What  can 
you  expect  but  disrelish,  when  they  have  never  tasted  the  sweets  ? 
The  same  objection,  however,  is  applicable  to  free  children.  Will 
the  parent  not  be  guided  by  the  child's  wish,  while,  .as  a  master,  j 
he  will  yield  to  that  of  the  slave  ?  If  your  servant  refuse  to  per- 
form his  appointed  labor,  do  you  yield  to  his  unwillingness  ?  Why 
yield  in  the  one  case,  and  not  in  the  other  ?    But  the  same  induce- 


24 


ments  are  not  held  out  for  the  education  of  slaves*  as  for  that  of  the 
heirs  ;  such  as  the  disgrace  of  ignorance,  the  pride  of  education, 
and  its  advantages.  The  want  of  these,  and  the  want  of  love,  in 
the  case  of  slaves,  with  the  trouble  of  teaching  them,  and  the  time, 
or  expense  requisite  for  doing  it,  give  weight  to  arguments,  which 
are  light  as  wind,  and  magnify  mole-hills  to  mountains.  Indolence, 
reluctance,  and  a  low  sense  of  obligations,  we  fear,  are  the  real  rea- 
sons of  neglect. 

That  masters  are  under  obligations  to  give  their  slaves  a  religious 
education,  is  obvious  from  both  scripture  and  reason.  Many  refer 
to  Abraham,  as  a  slave-holder,  in  order  to  prove  their  right  to  pos- 
sess slaves.  Though  we  do  not  recognize  this  case  as  a  proof  of  the 
Tight  in  question  ;  yet,  as  we  do  not  intend  to  discuss  this  point  at 
present,  we  dismiss  the  argument.  But  we  find  in  Abraham's  case, 
a  proof  to  our  purpose.  In  his  household,  were  included  his  ser- 
vants ;  but  these  he  was  under  obligations  to  educate:  Gen.  xviii.  19, 
Yes,  in  the  commendation  there  given  to  Abraham,  the  household 
are  distinguished  from  the  children,  and  recognized  as  subjects  of 
religious  education.  The  conduct  of  Abraham's  servant,  recorded 
in  Gen.  xxiv.  shews  the  education  which  he  had  received.  If  any 
then,  will  refer  to  this  Patriarch's  practice,  as  a  warrant  for  hold- 
ing slaves,  let  them  at  least  refer  to  his  example,  as  a  warrant  for 
the  duty  of  slaveholders. 

It  is  also  argued  as  a  warrant  for  slavery,  that  it  was  practised  by 
the  people,  among  whom  the  apostles  planted  churches,  and  that  the 
abolition  of  slavery  was  not  required.  Still  it  is  not  our  object  to 
answer  the  argument  on  this  point  at  present,  but  to  refer  those  - 
who  use  it,  to  the  apostle's  instructions,  and  to  the  examples  of 
those  christian  churches,  to  learn  the  duties  of  masters  to  their  ser- 
vants, respecting  a  religious  education.  Take  not  their  authority 
for  warranting  slavery,  (if  it  were  a  warrant,)  without  observing 
their  example  and  authority  for  the  duty  of  slaveholders.  From 
Titus  ii.  9-12.  we  learn  that  practical  piety  was  required  of  ser- 
vants as  well  as  of  their  masters,  and  consequently  the  requisition 
implied  a  religious' education.  The  apostle's  instructions,  Col.  iii. 
£2-25.  I.  Tim.  vi.  1,  2.  prescribes  religious  duties  to  servants,  and 
imply  a  religious  education.  The  apostle,  Eph.  vi.  5-9.  prescribes 
the  duties  of  master  and  servant,  and  contemplates  both  as  under 
the  same  gospel  privileges. 

But  besides  the  scripture  authorities  quoted,  and  correspondent 
with  these,  consider  your  obligations  to  perform  the  duty  we  are 
urging.  Your  slaves  have  indeed  been  taken  from  a  land  of  moral 
darkness  to  a  land  of  gospel  light ;  but  with  what  advantage  to 
them,  if,  in  the  midst  of  light,  they  walk  in  darkness  ?  Are  they 
contented  without  gospel  light  ?  If  they  are,  so  are  your  children, 
tfo  are  all  mankind  by  nature  j  but  by  the  means  of  grace  and  the 


25 

blessing  of  the  spirit,  the  unwilling  are  made  willing.  You  cannot 
expect  to  find  them  willing  in  ignorance.  Imitate  then  your  Lord 
and  Master,  who  seeks  the  lost  sheep.  If  you  have  the  gospel, 
and  have  tasted  that  the  Lord  is  gracious,  would  you  monopolize 
such  a  favor  ?  Would  not  you  be  ready  to  say  even  to  your  ser- 
vant, "0  taste  and  see  that  the  Lord  is  good" — "Come" — "I 
will  teach  you  the  fear  of  the  Lord  ?"  Would  not  love  to  Christ 
induce  you  to  extend  the  means  of  grace,  which  you  have  enjoyed, 
in  order  to  gain  souls  to  him  ?  Have  you  seen  the  value  of  your 
own  soul's  salvation,  and  do  you  not  set  a  value  on  theirs  ?  How 
do  you  address  one  of  them  on  a  death-bed,  too  ignorant  to  under- 
stand you,  too  ignorant  to  receive  the  consolations  of  the  gospel  ? 
How  can  you  then  put  up  a  petition  for  them  to  a  throne  of  grace, 
and  expect  a  gracious  hearing,  when  you  have  withheld  that  knowl- 
edge from  them,  which  the  Holy  Spirit  would  bless  for  the  salva- 
tion of  the  soul  ?  How  can  you  see  them  approach  their  dreadful 
end,  ignorant  and  impious  ;  affording  no  ground  for  the  most  en- 
larged charity,  which  the  Holy  Scriptures  will  warrant ;  about  to 
launch  into  eternal  misery,  incapable  of  receiving  instruction,  or 
consolation  ?  How  can  you  reflect  on  this,  without  remorse  and 
horror  :  remembering  that  they  were  committed  to  your  care  for 
instruction  and  government,  but  that  betraying  your  trust,  you  had 
employed  them  only  for  your  temporal  interests,  without  giving 
them  even  an  opportunity  o5  knowing  their  danger,  or  their  ground 
of  hope  ?  What  pangs  must  such  a  consideration  inflict  on  an  awa- 
kened conscience!  what  pangs  to  think  that  for  these  you  must  an- 
swer !  that  their  blood  must  be  on  your  head  !  that  the  means  of 
their  salvation  were  put  into  your  hands  ;  but  that  you  had  with- 
held them!  and  that  you  have  no  apology,  but  common  custom,  a- 
dopted  in  a  declining  state  of  piety  in  the  church!  Brethren,  pon- 
der well  these  realities.  Try  these  things  by  the  word  of  God, 
and  see  what  verdict  conscience  must  return.  The  filial  Judge  will 
v  not  make  common  opinion,  or  common  custom  his  rule  of  judg- 
ment. The  custom  of  the  age,  often  as  false  as  corrupt  nature  can 
suggest ;  the  snare  of  the  unsuspecting  ;  the  retreat  of  the  Indolent 
from  the  stings  of  a  guilty  conscience,  will  not -Justify  a  neglect  of 
divine  injunctions.  / 

Nor  yet  will  good  works  misplaced,  atone  for  neglects.  Many 
are  displaying  their  philanthropy  for  the  heathen  abroad,  but  neg- 
lecting justice,  as  well  as  mercy,  to  the  heathen  African  at  their 
own  gates.  Distribute  your  charity  first  at  home,  where  the  ne- 
cessity is  as  great,  where  the  means  are  as  likely  to  be  successful, 
where  the  objects  are  more  immediately  accessible,  and  give  more 
unequivocal  proofs  of  a  true  christian  spirit.  Do  you  through  love 
to' souls,  distribute  your  charity  to  heathen  abroad,  and  neglect 
them  at  home  ?  preposterous!!    This  you  ought  to  perform,  and 


26 


tiot  leave  the  other  undone.  Where  is  your  sincerity  ?  or  is  it 
buried  in  the  mistakes  of  common  custom  ?  Where  is  your  self- 
denial  ?  It  is  easier  to  give  a  sum  to  promote  the  works  of  charity, 
than  to  engage  in  the  actual  performance  of  religious  duties.  The 
gift  of  the  heart  to  God,  is  our  most  costly  gift,  and  that  which  we 
are  most  indisposed  to  make. 

But  consider,  lest  the  curse  be  on  your  basket  and  your  store  for 
your  parsimony  in  this  part  of  the  service  of  God.  Beware  also 
lest  a  heavier  curse  be  lying  on  you  ;  not  only  a  curse  on  your  tem» 
poral  comforts,  but  on  your  spiritual  privileges  ;  a  withholding  of 
the  blessing  on  the  means  of  grace  from  yourselves,  and  also  from 
your  children  in  the  religious  education,  which  you  attempt  to  give 
them.  Can  you  expect  that  God  will  bless  your  endeavours  for 
your  children's  education,  while  you,  in  carelessness,  and  disobe- 
dience, neglect  that  of  your  servants  ?  Besides,  are  not  your  chil- 
dren in  imminent  danger  from  the  irreligion,  and  the  vices  of  the 
untutored  slaves,  to  whose  company  and  influence,  they  are  una- 
voidably exposed  ?  But,  brethren,  does  piety  flourish,  or  can  we 
expect  it  to  flourish,  in  our  families  and  churches,  where  the  neglect 
of  this  important  duty  is  such  a  notoriety  ? 

That  the  education  of  slaves  is  attended  with  difficulties,  we 
grant.  Their  state  of  servitude,  their  degradation  of  mind,  the 
influence  of  others,  are  real  obstacles  ;  the  trouble,  the  persever- 
ance, the  energy,  and  the  economy,  necessary  to  attain  such  an  ob- 
ject, are  real  difficulties,  though  surmountable.  But  while  we  spec- 
ulate, consult  our  ease  and  inclination,  and  do  not  attempt  our  duty, 
We  paint  difficulties  in  our  imagination,  as  much  greater  than  we 
find  them  on  experience.  To  people  ignorant  of  the  benefits  of 
education,  and  accustomed  to  raise  their  children  without  it,  the 
pains,  the  loss  of  time,  and  the  expense  attending  a  course  of  in- 
struction, appear  forbidding  obstacles  ;  but  to  you  accustomed  to 
give  such  instruction,  and  deeply  impressed  with  its  importance, 
though  difficulties  appear,  they  are  surmountable.  Make  the  at- 
tempt in  the  case  of  slaves,  under  a  conviction  of  its  importance, 
and  of  your  obligations,  and  difficulties  will  diminish  in  your  view, 
and  your  path  will  open  before  you. 

But  the  means  should  also  be  chosen  with  good  counsel.  To  ad- 
vise you  to  employ  a  sabbath-school  for  the  purpose  of  teaching 
your  slaves  to  read,  and  of  excusing  yourselves  from  the  perform- 
ance of  your  duty,  we  dare  not.  Why  employ  the  sabbath  to  give 
that  instruction  to  your  slaves,  which  you  account  the  proper  em- 
ployment of  the  week  Vor  your  children  ?  why  do  so,  unless  to  save 
time  and  expense  ?  is  it  not  liberality  with  what  is  not  your  own, 
and  criminal  parsimony  with  respect  to  what  God  has  given  you  ? 
committing  sacrilege  to  save  your  coffers  and  your  labouring  time  ? 
Leave  such  a  use  of  the  sabbath  for  the  education  of  slaves  belong- 


ing  to  the  infidel  and  the  men  of  the  world,  who  do  not  name  them- 
selves christians.  Nor  has  it  escaped  us,  that  we  are  here  touching 
on  a  delicate  point,  on  which  the  christian  world  are  sensibly  alive  y 
on  which  they  are  up  in  arms  at  the  slightest  signal,  and  hurling 
their  anathemas,  before  they  well  know  the  occasion.  But  stay 
christian,  misconstrue  neither  our  intention,  or  our  words  ;  and 
hear  without  perturbation.  There  is  a  possibility  of  deception  in 
popular  objects.  Satan  often  hides  his  snares  under  a  mask  of  piety, 
by  which  the  believer  himself  is  often  deceived,  and  the  hypocrite 
always  flattered.  Surely  Satan  has  some  treasure  here,  when  in- 
vestigation will  not  be  permitted.  Our  .reproofs  are  not  directed 
against  those,  who  instruct  the  ignorant  and  needy  in  sabbath-schools, 
where  such  a  measure  is  necessary  ;  their  conduct  we  commend  ;  but 
against  those,  who  render  such  a  measure  necessary  by  their  neglect 
of  duty  at  home  ;  against  those,  who  employ  such  a  measure,  either 
to  avoid  expense,  or  to  excuse  themselves  from  the  personal  and 
faithful  discharge  of  their  office  in  their  family.  To  these  this 
measure  is  sabbath-profanation,  impiety,  and  sacrilege.  We  are 
understood  by  the  judicious.  But  permit  us  to  inquire,  why  might 
not  professors  of  religion  especially,  and  others  also,  unite  in  form- 
ing a  school  for  children  of  colour,  on  the  same  plan  of  their  com- 
mon schools,  and  employ  their  early  years  in  obtaining  a  little  in- 
formation ?  The  expense  would  not  be  too  great  for  those  who  are 
able  to  keep  them  ;  nor  more  than  duty  would  require  of  those  who 
have  them  ;  nor  more  than  a  due  sense  of  obligations  would  induce 
them  to  do  for  those  committed  to  their  care.  Such  an  education 
could  be  easily  and  profitably  improved,  in  future  years,  by  family 
instructions.  And  could  not  means  also  be  employed  for  the  in- 
struction of 'those  servants  farther  advanced  in  life  ?  such  as  read- 
ing to  them  the  Holy  Scriptures,  on  many  occasions,  and  especially 
on  the  sabbath  ;  catechising  them,  instructing  them  in  the  doctrines 
of  divine  truth,  and  respecting  their  duties  ?  Make  the  religious 
instruction  of  all  a  family  duty.  No  substitute  should  be  adopted 
for  this  ordinance  of  God.  Worship  God  in  your  family,  and  call 
in  your  whole  household  to  engage  in  this  exercise.  Some  of  yOu 
do  happily  set  the  example  of  compliance  with  this  requisition  ;  but 
some,  alas  many,  neglect  it.  liow  preposterous,  to  see  one  part  of 
the  household  engaged  in  the  worship  of  God,  and  another  employed 
in  labour,  or  amusement,  as  though  not  interested" in  the  exercise!! 
Seriously  reflect,  can  such  worship  be  acceptable  to  God  ?  Is  it  not 
mockery  ? 

Do  you  complain  for  want  of  time  ?   this  excuse  has  been  an- 
swered already  j    Have  you  time  for  your  immediate  family  to 
worship  God,  and  not  for  your  servants  ?    We  fear,  if  the  neces- 
sity of  labour  called  your  family  to  the  field,  the  same  excuse  would, 
be  pled  for  their  absence  also,    But  do  those,  who  call  in  their  ser- 


28 


vants  to  family  worship,  suffer  in  their  estate  by  such  a  sacrifice  ? 
point  at  the  instance  where  they  do  ;  no  ;  it  is  a  chimera,  a  figment 
of  the  imagination,  which  a  sense  of  your  obligations  would  easily 
banish.  The  whole  difficulty,  of  which  you  complain,  would  be 
removed  by  economy.  And  remember,  christian,  that  when  you 
neglect  this,  you  neglect  an. important  part  of  your  duty  in  the  re- 
ligious education  of  your  servants,  and  manifest  an  unbecoming,  and 
unchristian  reluctance  in  the  service  of  God. 

Do  not  judge  it  hard  that  such  exertions  and sacfiifices  are  required^ 
May  we  not  argue, — If  you  partake  of  their  carnal  things,  is  it  not 
to  you,  a  light  matter  that  they  should  partake  of  your  spiritual 
things  ?  And,  are  you  offended  with  them,  because  of  their  indo- 
lence in  your  field?  may  not  God  be  offended  with  you,  for  your 
indolence  in  his  vineyard?  Do  you  complain  that  they  perform 
but  eye-service  ?  and  are  you  not  afraid  of  the  same  charge  from  a 
higher  Judge  ? 

Brethren,  if  there  be  reality  in  these  reflections,  have  we  not 
much  to  amend  ?  Have  we  not  reason  to  fear  the  withdrawing  of 
the  Holy  Spirit  from  the  Church,  under  such  provocations  ?  And 
when  such  evils  are  detected,  and  such  reluctance- to  duty  discov- 
ered, can  we  doubt  that  piety  is  low,  or  wonder  why  it  is  so  ?  But 
are  these  evils  too  great  to  amend  ?  then  farewell  to  piety,  welcome 
the  form  of  godliness  instead  of  the  power;  cling  to  the  world  ; 
at  last  give  up  the  name  of  christians,  and  leave  posterity  a  prey  to 
irreligion,  ignorance,  and  the  spirit  of  the  world.  You  love  to 
have  these  things  so,  and  what  will  you  do  in  the  end  thereof  ?  You 
now  have  peace  and  plenty*;  you  love  your  ease,  and  you  slumber, 
indulging  the  vain  dream  that  these  things  shall  continue.  You  are 
saying,  "  Yet  a  little  sleep,  a  little  slumber,  a  little  folding  of  the 
hands  to  sleep  ;"  but  remember  the  warning,  "so  shall  thy  pov- 
erty come  like  one  that  travelleth,  and  thy  want  as  an  armed  man." 
It  is  the  sluggard  that  "saith  there  is  a  lion  in  the^way,  I  shall  be 
slain  in  the  streets.5"  Remember  a  refusal  to  comply  with  the  di- 
vine requisitions,  is  provoking  to  God  ;  and  his  sentence  is  real, 
though  the  execution  be  decayed.  But  while  you  refuse,  the  spirit 
is  withdrawing,  piety  is  declining,  your  love  is  waxing  cold,  and 
your  insensibility  is  increasing.  The  evil  is  not  yet  past  remedy. 
Arise  while  it  is  day  ;  the  night  cometh,  wherein  none  can  work. 

But,  brethren,  after  this  view  of  your  private  duties,  permit  us 
to  turn  your  attention  to  those,  which  are  more  public  ; — » — to  the 
abuse  of  the  public  ordinances  of  divine  worship,  which  prevails, 
and  to  the  necessity  of  reformation. 

We  do  not,  however,  intend  here  to  descant  on  the  abuse  of  di- 
vine ordinances,  by  the  substitution  of  human  institutions  for  divine, 
or  by  the  partiality  in  the  law  of  God,  of  which  we  might  complain  j 


29 

but  only  to  notice  very  briefly,  the  external  neglect,  and  individual 
perversion  of  the  spirit  of  public  ordinances  of  the  gospel,  which 
we  find  prevailing,  and  threate«ing  the  existence  of  true  piety. 

Absence  from  public  worship,  for  trifling  causes,\as  well  as  neg- 
lect of  private  duties,  proves  the  irreligion  of  the  heart.  We  need 
no  farther  proof  than  this,  that  the  mind  is  carnal  ;  insensible  to  the 
wants  of  the  soul  ;  and  that  it  disrelishes  the  enjoyment  of  com- 
munion with  God,  notwithstanding  all  pretensions  to  the  contrar}^. 
If  you  love  the  Lord,  you  will  not  only  keep  his  commandments 
from  a  spirit  of  obedience,  but  you  will  obey  from  a  spirit  of  love  ; 
you  will  desire  his  presence  and  communion  in  the  opportunities 
which  his  ordinances  aflord  ;  a  trifling  circumstance  will  not  satisfy 
your  minds,  as  an  excuse  for  absence ;  you  will  endeavor  to  remove 
obstacles  or  surmount  them,  rather  than  seek  apologies  for  neglect 

To  the  same  principle  of  disrelish  for  spiritual  enjoyment,  may 
in  general  be  attributed  the  procrastination,  too  common  among  the 
youth,  of  joining  in  the  commemoration  of  the  Lord's  death,  and 
of  making  a  profession  of  their  faith.  When  the  delay  arises  from 
,  disrelish  for  spiritual  religious  exercises  ;  or  from  an  unwillingness 
to  renounce  the  sinful  pleasures  of  the  world,  and  to  separate  your- 
selves so  far  from  its  society,  it  is  nothing  less  than  the  result  of  a 
choice,  made  for  the -time,  of  rejecting  Christ,  and  of  embracing 
temporal  enjoyments  in  preference  to  those  which  are  eternal.  Se- 
riously reflect ;  can  you  exculpate  yourselves  from  the  charge  of  re- 
jecting Christ  through  unbelief;  or  evade  the  dreadful  inference, 
that  you  are  not  in  a  state  of  peace  with  God  ?  under  such  a  choice, 
are  you  prepared  to  receive  the  summons  of  death  ?  By  neglecting 
.  this  solemn  ordinance,  you  reject  your  baptismal  obligations  ;  but 
remember,  you  do  not  free  yourselves  from  them  ;  you  renounce 
the  authority  of  the  moral  law,  but  you  do  not  free  yourselves  from 
its  obligations,  or  evade  its  sanction.  By  your  delay  on  such  prin- 
ciples, you  only  betray  your  secret  aversion  from  Christ,  and  your 
willingness  to  escape  from  the  demands  of  a  law,  which  you  cannot 
evade.  Do  you  excuse  yourselves  by  saying,  you  fear  the  solem- 
nity of  the  ordinance?  We  ask,  Is  it  more  solemn  than  death, 
which  you  cannot  evade  ?  But  as  we  would  not  be  prolix,  we  leave 
you  with  these  reflections. 

But  though  the  open  neglect  of  divine  ordinances  is  common  with 
many,  though  it  demands  much  warning  and  reproof;  yet  passing 
this  part  of  the  subject  with  the  remarks  offered,  we  proceed  to  call 
your  attention  to  the  secret  abuse  of  these  means  of  grace  ;  a  sin  as 
prevalent  as  the  former,  more  secret  and  deceptive,  but  no  less  per- 
nicious in  its  influence  on  the  soul.  And  for  this  purpose,  consider 
the  design  of  public  institutions  of  divine  worship.  They  were 
appointed  to  warn  against  error :  II.  Tim.  iv.  1-5. ;  to  administer 
reproof;  to  convey  instruction  in  the  truths  of  God,  and  the  duties 


30 


'required  of  us ;  and  to  excite  to  duty  by  exhortation:  II.  Tim.  iv.  2. 
They  were  appointed  to  effect  and  promote  the  unity  of  the  church 
in  faith  and  knowledge  ;  in  fidelity  to  the  cause  of  God  ;  and  in  the 
spirit  of  love  under  the  influence  of  divine  truth:  Eph.  iv.  11-16. 
They  were  appointed  to  produce  and  promote  faith  :  Rom.  x.  17. 
as  means  of  effecting  the  salvation  of  the  soul  :  I.  Cor.  i.  18.  21. 
Eph.  iv.  13.  and  as  means  of  communion  with  God:  Math,  xviii.  20. 
Rev.  iii.  20.  Ps.  xxvii.  4.  It  is  now  unnecessary  to  ask,  with  what 
spirit*  or  for  what  purpose  we  should  attend  these  ordinances  ?  Your 
attendance  must  correspond  to  the  design  of  their  appointment,  or 
you  abuse  them,  and  deprive  your  souls  of  profit.  Since  God  has 
appointed  them,  for  the  purpose  of  reproving,  warning,  and  in- 
structing, should  we  not  attend  them  with  reverence  and  submis- 
sion ?  Since  he  has  appointed  them  as  means  of  grace,  of  produ- 
cing and  promoting  faith,  and  of  cultivating  communion  with  God, 
what  contempt  for  divine  grace  ;  what  disregard  for  your  own  souls' 
salvation  and  comfort ;  how  preposterous  the  conduct  ;  what  con- 
summate folly,  to  neglect  them,  or  to  attend  them  from  any  trifling 
or  unholy  motive  !  Shall  not  those,  who  attend  divine  ordinances 
for  the  purposes,  for  which  they  were  appointed,  obtain  the  bless- 
ing ?  If  God  is  "found  of  those  that  sought  him  not,"  surely  he 
will  also  "meet  him  that  rejoiceth  and  worketh  righteousness  ;  those 
that  remember  him  in  hiswways:"  Isa.  lxiv.  5.  But  will  the  bless- 
ing be  obtained,  if  we  attend  in  a  contrary  spirit,  and  from  contra- 
ry motives  ?  You  are  not  to  be  informed,  however  absurdly  any 
of  you  may  act,  that  God  never  appointed  his  ordinances,  Tor  the 
trifling,  and*  unworthy  purposes  of  gratifying  your  curiosity,  of 
furnishing  you  with  amusement,  or  of  passing  away  in  indolence, 
or  worldly  pleasure,  an  hour  otherwise  dull  and  tedious  ;  that  he 
never  displayed  his  sovereign  love,  his  holy  care,  his  heavenly 
compassion  in  providing  divine  ordinances  to  gratify  your  unholy 
propensities.  Your  service  under  such  principles  and  motives  is  a 
"vain  oblation,  an  incense,  which  is  an  abomination  to  God,"  "a 
smoke  in  his  nose,  a  fire  that  burneth  all  the  day." 

But,  brethren,  have  we  not  reason  to  fear,  yea,  is  it  not  obvious, 
that  divine  ordinances  are  so  perverted  among  us  ?  This  is  too 
forcibly  proved,  to  admit  denial  or  apology,  by  the  very  profession 
of  many,  who  visit  various  assemblies  of  professed  worshippers. 
The  reason  they  give  for  their  conduct  is,  that  they  "had  curiosity 
to  see  and  hear."  The  existence  of  this  profanation  of  divine  or- 
dinances, is  clearly  proved  by  the  worldly  conversation,  which  pre- 
vails on  the  sabbath,  before,  and  after  divine  service  ;  by  the  com- 
mon and  easy  neglect  of  divine  worship  ;  by  the  little  practical  fruit 
attending  the  means  of  grace  ;  by  the  low  state  of  piety  at  present ; 
by  the  ignorance  of  church  members  ;  by  the  progress  of  error  in 
the  church  ;  by  the  general  itch  after  novelty,  and  by  the  low  re- 


31 


gard  to  divine  authority,  which  prevails,  whether  respecting  the 
word,  or  institutions. 

By  such  abuse  of  divine  ordinances,  the  God  of  grace  is  mocked  ; 
his  salvation  despised  ;  piety  banished  and  forgotten  ;  religion  turn- 
ed into  a  form,  and  divine  institutions  into  a  farce.  We  therefore, 
solemnly  warn  you,  and  tender  our  affectionate  call,  that,  as  yon 
revere  the  great  and  dreadful  name  of  the  Lord  our  God  ;  as  you 
would  acknowledge  his  grace  and  love ;  as  you  value  your  souls' 
salvation,  and  wrould  be  prepared  for  death  ;  that,  as  you  would  de- 
precate the  infidelity,  the  irreligion,  and  the  perdition  of  posterity  j 
as  you  would  desire  that  God  should  delight  to  dwell  among  us  ;  so, 
you  would  "  remember  whence  you  have  fallen,  repent  and  do  the 
first  works,"  that  you  would  attend  divine  ordinances  with  rever- 
ence, faith,  and  a  spirit  of  obedience  ;  that  you  would  seek  God's 
presence  in  them,  and  communion  with  him.  Let  not  your  atten- 
dance be  like  that  of  Ezekiel's  hearers:  Ezek.  xxxiii.  30-33.  Let 
the  language  of  your  hearts  always  be  in  divine  ordinances,  as  that* 
of  Cornelius:  Acts  x.  33.  "Now  therefore  are  we  all  here  present 
t     before  God,  to  hear  all  things  that  are  commanded  thee  of  God." 

On  a  review  of  the  evils  prevalent  in  the  church,  of  which  we 
have  given  but  a  specimen  ;  and  on  comparing  them  with  the  holy 
scriptures,  or  with  the  piety  of  our  forefathers  ;  it  may  readily  oc- 
cur to  the  serious  inquirer  to  ask,  Why  are  these  things  so  ?  "these 
are  not  the  Lord's  doings."  What  is  the  cause  of  this  decline? 
"  is  the  spirit  of  the  Lord  straitened  ?"  Nor  are  these  questions 
impertinent.  These  evils  have  a  cause.  And  to  reprove  sins,  while 
we  encourage  the  secret  influencing  principle,  or  refuse  to  correct 
it,  is  but  to  polish  a  sepulchre  in  order  to  cleanse  it,  or  to  prune  a 
tree  in  order  to  effect  its  death. 

It  is  not  piety  of  every  description,  that  discriminates  the  child 
of  God,  from  a  child  of  Satan  ;  that  promotes  the  glory  of  God,  and 
a  holy  practice  in  the  church  ;  it  must  be  piety  as  taught  by  the 
word  of  God.  "If  that,  which  ye  have  heard  from  the  begin- 
ning, shall  remain  in  you,  ye  also  shall  continue  in  the  Son,  and  in 
the  Father — and  even  as  it  hath  taught  you,  ye  shall  abide  in  him." 
I.  John  ii.  24.  27.  Real  piety  never  took  its  rise  in  any  soul,  nor 
was  promoted  there,  but  by  the  truth  of  God.  Without  this  truth, 
religion  is  but  a  solemn  farce;  an  advantage  taken  of  human  de 
pravity,  to  deceive  the  church,  under  the  appearance  of  safety. 
Satan  can  encourage  any  religion,  whielris  not  founded  on  the  word 
of  God,  nor  directed,  or  supported  by  it ;  yea,  it  is  the  interest  of 
his  kingdom  to  do  so,  lest  the  soul  under  the  light  of  divine  truth, 
unsheltered  by  even  a  shadow  of  defence  from  a  profession  of  re- 
ligion, should  be  alarmed  and  aroused  to  inquiry. 

Though  the  truth' of  divine  revelation  be  acknowledged,  yet  if  its. 


32 


authority  be  set  aside,  or  its  influence  weakened  ;  if  its  doctrines  be 
denied,  or  its  light  obscured,  the  foundation  of  true  religion  is  then 
taken  away,  the  means  of  sanctification  lost,  and  depravity  and  im- 
piety are" encouraged.  These  artifices  are  practised,  and  impiety 
is  the  consequence  ;  we  feel  their  deadly  effects.  At  these  causes 
We  ought  to  strike,  if  we  would  promote  a  reformation.  To  prove 
that  error  does  exist,  and  is  progressing  in  the  church,  would  be 
quite  superfluous  ;  to  prove  that  error  encourages  those  artifices,  of 
which  we  complain,  as  far  as  it  extends,  would  be  unnecessary  ;  but 
to  shew  that  these  artifices  are  encouraged  and  employed,  where  the 
truth  is  not  openly  denied,  may  require  the  detection  of  some  er- 
roneous, but  plausible  and  popular  sentiments  and  practices  in  the 
church. 

One  of  those  popular  sentiments,  by  which  the  light  of  divine 
truth  is  obscured,  its  influence  weakened,  and  its  authority  set  aside, 
is,  That  we  should  not  disturb  the  peace  of  .  the  church  by  conten- 
ding for  divine  truth  and  institutions.  This  sentiment  is  urged 
with  much  vehemence  and  apparent  christian  zeal,  and  followed  by 
a  correspondent  practice.  If,  however,  the  zeal  expended  for  this 
sentiment,  were  employed,  without  its  attendant  acrimony,  in  de- 
fence of  truth,  it  might  be  useful.  There  is,  perhaps,  no  one  er- 
ror, so  fatal  in  its  consequences  as  this  popular  principle,  because, 
not  only  may  every  error,  however  gross,  be  introduced  under  its 
shield,  but  it  takes  away  the  church's  weapon  of  defence.  The 
sentiment  is  plausible,  but  neither  the  dictate  of  divine  authority, 
or  of  sound  reason.  To  shew  that  it  flatly  contradicts  the  holy 
scripture,  it  is  sufficient  only  to  ask,  Did  the  prophets,  apostles,  or 
our  Lord  himself  act  on  this  principle  ?  or  did  they  teach  it  ?  Did 
not  Elijah  contend  for  pure  worship,  and  ordinances  ?  Did  not 
Josiah,  Jeremiah,  Ezekiel,  and  others  contend  for  God's  truth  and 
law  ?  and  were  they  not  under  express  injunctions  to  do  so  ?  Who 
can  read  Ezekiel's  instructions,  chapter  33,  without  surprise  at  the 
popularity  of  the  sentiment  we  oppose  ?  Did  not  our  Lord  himself 
warn  and  reprove?  did  he\not  maintain,  against  opponents,  the 
perfection  of  the  divine  law,  and  the  purity  of  divine  worship  ?  for 
an  example,  see  Mark  vii.  1-13.  Anc^do  not  all  the  apostles  warn, 
and  reprove,  and  enjoin  this  as  a  duty  on  all  gospel  ministers?  Did  not 
Paul  reprove  Peter  himself,  and  that  openly  ?  Did  he  not  forewarn 
Timothy,  that  the  time  would  come,  when  they  would  not  endure 
sound  doctrine,  but  would  with  itching  ears,  heap  up'  to  themselves 
teachers  ?  Was  not  this  his  time  to  warn  Timothy  not  to  reprove 
error,  if  such  silence  had  been  a  christian  duty  indeed  ?  But  on  the 
contrary,  his  solemn  charge,  was  to  reprove,  rebuke,  and  exhort  ; 
to  watch  in  all  things  ;  to  endure  afflictions  ;  to  make  full  proof  of 
his  ministry:  II.  Tim.  iv.  1-5.  And  again,  of  what  spirit  are  the 
last  admonitions  of  Christ  to  the  churches  of  Asia  ?    But  time  would 


33 


fail  in  noting  authorities.  The  holy  scriptures  give  no  instructions 
to  gospel  ministers,  if  injunctions  to  warn,  admonish,  and  reprove, 
are  not  given. 

Connected  with  the  above  sentiment,  it  is  urged,   That  an  error 
introduced,  or  held  by  a  professed  believer,  should  be  spared  ;  that 
charity  requires  forbearance  respecting  his  mistakes.    But  error  is 
seldom  introduced  into  the  church  by  any  other.    It  is  not  general- 
ly the  professed  infidel  that  makes  the  innovation.     It  was  not  such 
that  introduced  and  supported  errors  among  the  Galatians,  and  be- 
came the  objects  of  Paul's  severe  reproofs.    It  is  not  the  professed 
infidel,  that  shall,  according  to  prophecy,  in  the  latter  days,  give 
heed  to  seducing  spirits  :   L  Tim.  iy.  1.    Nor  was  it  the  professed 
infidel,  whom  Isaiah  had  commission  to  warn  and  reprove  :  Isa. 
lviii.  1.  Cry  aloud,  spare  not ;  lift  up  thy  voice  like  a  trumpet,  and 
shew  my  people  their  transgression,  and  the  house  of  Jacob  their 
sins.    But  is  it  said  these  were  notorious  sinners,  and  under  gross 
apostacy  ?  not  more  so,  than  many,  who  are  found  at  present,  plead- 
ing for  this  silence.    Give  the  former  their  claims,  which  are  as 
well  founded  as  the  latter.    Are  those  whom  we  reprove,  church 
members  ?  so  were  the  objects  of  Isaiah's  reproof.    Do  our  oppo- 
nents wear  the  appearance  of  piety  ?  so  did  they.    Yet  they  seek 
me  daily,  and  delight  to  know  my  ways,  as  a  nation  that  did  right- 
eousness, and  forsook  not  the  ordinance  of  their  God  :  they  ask  of 
me  the  ordinance  of  justice  ;  they  take  delight  in  approaching  to 
God.  Isa.  lviii.  2.    Or  whom  did  our  Lord,  when  on  earth,  reprove 
with  severity  ?  were  .they  not  the  professors  of  religion  ?  members 
of  a  church  of  high  and  ancient  privilege  ?    But  an  end  is  put  to 
all  contention  for  truth,  and  such  injunctions  of  holy  scripture  must 
be  unmeaning,  or  inapplicable  and  useless,  if  the  doctrines  and  in- 
stitutions of  God's  word,  must  not  be  supported,  when  they  are 
neglected,  or  opposed  by  professors  of  religion.    Besides,  Satan 
has  nothing  to  do,  in  order  to  introduce  any  error,  with  which  he 
chooses  to  subvert  the  church,  but  to  employ  a  professor  of  religion 
for  this  purpose.    He  can  thus  introduce  it  with  impunity,  when 
it  is  sheltered  from  the  reproofs  of  holy  scripture  by  its  patron  ;  and 
with  more  plausibility  and  e$iciency  for  the  purpose  of  deception  ; 
because  it  is  clothed  with  the  appearance  of  sanctity,  and  protected 
by  the  name  of  piety.    Nor  is  it  unworthy  of  notice,  that  if  all  this 
plea  for  unconditional  peace  were  well  founded,  our  reforming  fore- 
fathers were  most  uncharitable,  narrow-minded,  and  unchristian  in 
their  spirit,  in  contending  against  Popery,  Prelacy,  Arminianism, 
and  Socinianism,  and  we  should  yet  have  been  enveloped  in  the 
darkness  of  the  15th  century.    No  excuse  for  their  conduct  is  pos- 
sible, if  the  objection,  which  we  oppose  be  admitted.    They  op- 
posed a  church  of  the  greatest  antiquity,  and  boasting  of  numerous 
saints  ;  thev  continued  their  opposition,  under  the  severest  charges 


34 


of  a  spirit  of  division,  of  irreligion,  and  a  want  of  charity.  If  we 
only  contend  for  the  truth,  and  against  error,  charges  against  us,  of 
illiberality  and  want  of  charity,  are  of  the  same  spirit  with  those 
against  our  forefathers. 

Another  popular  sentiment  urged  to  the  prejudice  of  truth,  is, 
That  though  we  may  oppose  essential  errors,  we  should  not  contend 
about  the  non-essential.  This  distinction  of  the  truths,  which  we 
should  maintain,  or  of  the  errors,  which  we  should  oppose,  is  utterly 
unfounded  on  holy  scripture.  Are  we  ever  taught  that  an  error,  which 
may  be  held  by  a  child  of  God,  is  without  danger  ;  or  that  it  should 
not  be  reproved,  because  damnation  does  not'always  follow. such  an 
opinion  ?  Must  the  character  of  its  advocate  protect  it  ?  But  far- 
ther, how  shall  we  agree  on  the  distinction  between  the  great  and 
the  small,  the  errors  which  are  essential,  and  those  which  are  non- 
essential ?  We  cannot  act  in  unison  without  this  agreement.  Have 
the  church  yet  agreed  on  this  point  ?  Definitions  have  been  given, 
but  never  generally  adopted.  Nay,  agreement  on  such  principles  is 
impossible  ;  and  the  amount  of  the  whole  scheme,  is  a  plea  for  the  in- 
dulgence of  error,  and  a  measure  for  undermining  the  whole  system 
of  divine  truth.  It  is  to  make  a  vague,  and  ever  varying  distinction, 
and  as  soon  as  any  one  shall  choose  to  call  his  errors  small,  or  insist, 
as  all  will,  that  they  are  consistent  with  piety,  opposition  and  re- 
proof must  cease  ;  and  as  errors  progress,  the  non-essential  shall  be- 
come more  numerous,  till  they  absorb  the  whole,  when  every  error 
must  be  admitted  without  opposition.  Thus,  this  sentiment,  if  fol- 
lowed, must  finally  involve  the  church  in  total  ruin.  But  since  we  are 
not  only  warranted,  but  enjoined,  by  holy  writ,  to  contend  for  truth, 
why  are  the  abettors'of  error  unwilling  to  bring  their  doctrines  to  the 
light,  and  try  their  value  in  the  crucible  of  controversy  ?  If  their 
doctrines  be  true,  they  should  contend  for  them  ;  if  they  believed 
them  they  should  not,  yea,  they  would  not  fear  the  light. 

It  is  urged  against  contention  for  truth,  and  reproof  for  error, 
That  such  measures  are  inconsistent  with  christian  charity.  If  so, 
then  without  dispute,  the  charge  lies  against  the  prophets  and  apos- 
tles, yea,  against  our  Lord  himself.  What  farther  evidence  do  we 
need,  that  the  charity  pled  for  is  deceptive  ?  But  is  it  true  charity 
to  see  a  brother  sin  and  not  rebuke  him  ?  Thou  shalt  not  hate  thy 
brother  in  thine  heart :  thou  shalt  in  any  wise  rebuke  thy  neighbour, 
and  not  suffer  sin  upon  him.  Lev.  xix.  17. ;  or  is  it  a  breach  of  real 
charity,  to  warn  another  of  his  danger?  But  surely  there  is  but 
little  genuine  charity  in  the  heart  of  those,  whatever  their  profes- 
sion may  be,  who  charge  us  with  enmity  against  our  neighbour, 
because  we  reprove  him  for  his  deviations  from  truth  and  duty. 
And  is  not  the  plea,  we  are  now  opposing,  weakening  the  influence 
of  divine  truth,  and  setting  aside  its  authority  ?  is  it  not  a  plea  for 
the  indulgence  of  errors 


35 


Itis  also  argued,  That  controversy  engenders  strife  and  displeas- 
ure  amongst  christians.    Let  those  who  introduce  innovations  in 
doctrine,  or  practice,  feel  the  weight  of  this  objection.    The  charge 
willnot  be  laid,  by  the  final  Judge,  against  those,  who  contend  for  . 
his  truth.    The  woe  is  pronounced  against  those,  by  whom  the  of- 
fence (stumbling-block)  co^mes,  but  not  against  those,  who  are  dis- 
pleased at  the  perversion  of  truth,  or^duty.    This  objection  is  fur- 
ther urged  by  the  argument,  that  contention  among  christians,  pre- 
sents religion  in  an  unfriendly,  unengaging  aspect  to  the  world.  We 
grant  the  truth  of  this  ;  but  still  we  reply,  let  those  who  make  dis- 
putes necessary,  by  innovation  and  error,  feel  the  weight  of  the 
charge.    The  question,  however,  comes  to  this,   Whether  shall 
truth,  though  maintained  under  contention,  or  peace,  without  the 
truth  and  ordinances  of  God,  be  most  efficient  in  gaining  souls  to 
Christ  ?    But  it  is  worthy  of  notice,  that,  under  the  principles  which 
we  are  opposing,  want  of  charity,  a  divisive  spirit,  are  not  charged 
on  those,  who  introduce  error,  or  innovation  :  these  are  justified  in 
disturbing  the  peace,  and  injuring  the  purity  of  the  church  ;  yea, 
they  are  commended  as  examples  of  liberality  and  christian  charity, 
and  the  charge  is  always  laid  against  those  who  oppose  them.  The 
defenders  are  accounted  the  aggressors,  and  the  innovators,  the 
peaceful  suffering  innocents.    Might  not  an  unbiassed  mind  suppose 
that  religion  was  turned  to  comedy  ?    Why  is  this,  if  not  from  a 
general  tendency,  in  the  present  age,  to  licentiousness  ? 

Another  plea  for  weakening  the  influence  of  divine  truth,  and  in- 
dulging error  without  opposition,  is,  That  every  man  must  answer 
for  himself,  and  therefore  it  is  officious  to  trouble  ourselves  about 
the  mistakes  of  others,  or  to  reprove  them.  It  would  be  trifling 
with  the  understanding  of  readers  to  ask,  if  this  sentiment  be  foun- 
ded on  holy  scripture.  If  it  were,  it  must  at  once  have  silenced 
prophets  and  apostles,  respecting  errors  or  sins  ;  it  must  condemn 
all  their  warnings  and  contendings.  The  spiritual  watchman  is 
now  under  the  same  obligation  to  watch  over  the  interests  of  his 
charge,  as  the  prophets  or  apostles  were  of  old.  Nor  is  the  com- 
mission of  any  ambassador  of  Christ,  confined  to  any  particular 
circle  or  class  ;  his  reproofs,  warnings,  and  exhortations,  are  to  be 
given  to  all  who  hear.  But  have  they,  who  use  the  plea,  forgotten 
that  mankind  are  in  society,  and  not  in  hermitage  ?  that  they  stand 
in  relations  to  one  another,  which  require  relative  duties  ?  that  God 
has  appointed  duties  suited  to  their  social  condition,  of  which  one 
part  is  to  exhort,  warn,  and  reprove  respecting  duty  and  sin,  and  I 
thus  express  their  mutual  love  ?  II.  Tim.  iv.  2.  Lev.  xix.  17.  Be- 
sides, errors  are  not  intended  to  be  of  private  influence,  nor  are 
they  taught  for  this  purpose  ;  therefore  God  has  required  this  mu- 
tual care  for  the  safety  of  the  church  :  Know  ye  not  that  a  little 
leaven  leavejieth  the.  whole  lump?   Purge  out  therefore  the  old 


* 


36 

leaven,  &c.  I.  Cor.  v.  6,  7<  Their  word  wili  eat  as  doth  a  canker: 
of  whom  is  Hymeneus  and  Philetus  ;  who  concerning  the  truth 
have  erred,  say  ing  that  the  resurrection  has  past  already  ;  and  oyer- 
.  throw  the  faith  of  some.  II.  Tim.  ii.  17,  18.  Besides,  we  are  im- 
periously hound  to  extend  our  care  to  the  interests  of  posterity,  to 
instruct  them  in  sound  doctrine, .and  to  preserve  the  truth  and  pure 
ordinances  for  them.  Walk  about  Zion,  and  go  round  about  her  : 
tell  the  towers  thereof:  mark  ye  well  hef  bulwarks,  consider  her 
palaces  ;  that  ye  may  tell  it  to  the  generation  following.  Ps.  xlviii. 
12,  13.  How  shall  they  be  guarded  against  a  genera]  apostacy  from 
divine  truth,  if  we  be  silent,  and  indifferent,  while  error  is  trium- 
phant ?  Had  our  forefathers  dealt  with  us,  as  many  would  have  us 
to  deal  with  posterity,  we  must  have  still  been  enveloped  in  Popish 
darkness,  or  where  many  would  have  us,  in  infidelity,  ignorance, 
and  total  neglect  of  divine  ordinances. 

There  is  another  plea,  for  setting  aside  the  authority  of  holy 
scripture,  advanced- with  much  assurance,  That  it  is  little  difference 
what  our  sentiments  be,  if  our  practice  be  correct.  We  ask,  in  re- 
ply, What  will  promote  a  holy  practice,  without  divine  truth  ? 
Can  error  be  holy  in  its  effects?  or  can  the  practice  be  correct,  if 
the  principles  of  faith  be  incorrect?  If  you  practice  according  to 
incorrect  principles,  the  practice  is  sinful  ;  if. you  practice  contrary 
to  your  principles,  you  are  a  hypocrite  ;  where  then  is  your  piety, 
or  even  morality  ? 

To  the  same  purpose,  it  is  argued,  That  if  we  be  sincere,  it  is 
little  difference  what  our  faith,  or  principles  are.  If  this  be  so,  a 
sincere  Pagan,  Mahometan,  Jew,  Socinian,  Universal ist,  and  Cai- 
vinist,  are  all  equally  acceptable  to  God  :  and  indeed  the  liberality 
of  many  at  present,  would  grant  this.  But  more,  on  this  principle, 
if  the  professor  of  religion,  sincere,  but  ignorant,  should  hate  some 
character  of  God,  the  true  character  of  Christ,  the  purity  of  the  di- 
vine law,  and  the  sacred  truths  of  the  gospel,  he  is  accepted,  and 
God  has  no  rule  of  judgment,  hut  the  depravity  and  caprice  of  men! 
Alas!  the  state  of  knowledge  and  piety,  when  such  sentiments  are 
current!  This  is  an  easy  method  of  salving  the  conscience,  too  in- 
dolent to  inquire,  and  too  depraved  to  obey. 

To  the  same  purpose  it  is  argued,  That  it  is  little  difference  what 
religious  profession  we  make,  seeing  all  hope  for  heaven.  The  ar- 
gument as  applied  to  Papists,  Universalists,  or  Socinians,  is  too 
gross  to  require  our  notice  at  present ;  it  is  principally  intended  to 
&  apply  to  churches  much  nearer  to  you  in  principles  and  in  practice, 
and  in  which,  it  will  be  no  stretch  of  charity  to  be  believe  there, 
are  true  christians.  But  if  the  argument  were  good,  then  durown 
salvation  should  be  our  primary,  yea  our  whole  object,  and  our  own 
opinion,  our  rule,  instead  of  the  law  of  God.  If  the  argument  be 
correct,  we  are  to  be  under  no  concern,  whether,  by  our  profession, 


37 

we  encourage  the  ignorant  and  erroneous  in  any  error,  Or  sinful 
practice  ;  nor  are  we  to  hold  ourselves  under  any  obligations  to  warn 
ethers  against  errors,  or  sins  by  doctrine,  or  example.  If  the  ar- 
gument be  correct,  we  need  not  be  under  any  concern  respecting 
danger  of  corruption  in  sentiment  ourselves  ;  nor  are  we  to  fear  any 
injury  to  the  rising  age,  by  the  errors,  or  innovations,  to  which  we 
thus  expose,  or  lead  them  by  example  ;  and  our  obligation  to  in- 
struct and  warn  the  rising  age,  by  both  precept  and  example,  is  now 
nothing.  But  can  such  sentiments  be  held  by  any,  who  know  their 
duty,  and  are  impressed  with  a  sense  of  their  obligations  ?  Was 
such  a  sentiment  ever  adopted  on  serious  and  careful  inquiry,  and 
supported  with  knowledge  and  piety  ? 

Another  popular  sentiment  for  indulging  ignorance  and  error,  is, 
That  a  particular  and  explicit  profession  of  religion,  requires  more 
knowledge  than  we  may  expect  to  find  with  the  greater  part  of 
church  members.  We  grant,  that  it  requires  more  than  is  usually 
found  ;  but  must  the  existing  state  of  knowledge,  be  the  measure 
of  the- church's  requisitions  ?  if  so,  she  must  indulge  and  flatter  the 
indolent  and  careless,  in  ignorance  ;  and  as  ignorance  becomes  more 
common  in  the  rising  age,  she  must  relax  her  laws.  Thus  ignorance 
and  irreligion  must  lead  the  way,  and  the  church  with  theBible  in  her 
hands,  follow  submissive  and  obedient.  This  prevalent  ignorance, 
and  the  indulgence  which  the  church  grants  to  it,  are  dangerous 
symptoms  of  the  state  of  religion  at  present.  If  errors,  or  sinful  prac- 
tices prevail,  is  it  too  much  to  require  such  knowledge  of  truth  or 
duty,  that  those  snares  may  be  shunned  ?  But  the  amount  of  the 
whole  argument  is,  to  find  a  salve  to  the  conscience  of  the  careless, 
and  an  excuse  for  indulging  in  ignorance  and  indolence.  It  may 
however  be  inquired,  Are  church  members  in  the  present  age,  in- 
capable of  acquiring  that  knowledge  of  truth  and  duty,  which  our 
reforming  forefathers  possessed,  if  they  only  possessed  their  piety, 
and  their  love  to  the  truth  of  God  ?  The  question  needs  no  answer, 
nor  is  the  inference  far  fetched  or  dark,  that  a  want  of  real  piety 
in  the  church  at  present,  constitutes  the  difference.  It  is  true,  ma- 
ny boast,  that  the  piety  of  the  present  age,  is  greater,  more  enlight- 
ened, and  more  efficient,  than  that  of  our  forefathers.  It  is  but  a 
conjecture,  however,  dictated  by  natural  pride,  and  actual  ignor- 
ance. That  the  present  age  possesses  more  refinement,  yea,  more 
science,  than  the  age  of  the  reformers,  we  grant ;  but  religious 
knowledge,  and  practical  piety,  do  not  always  keep  pace  with  these 
advances.  It  is  not  Bible  knowledge,  nor  experimental  piety,  that 
has  filled  the  religious  world  at  present,  with  its  spurious  divinity, 
and  its  religious  notions  and  maxims,  which  are  undermining  the 
word  of  God.  With  some  exceptions,  it  is  difficult  to  find,  in  ap- 
plicants for  communion,  as  much  knowledge  as  justifies  the  church 
in  granting  admission.    The  state  of  genuine  doctrinal  and  practical 


38 

knowledge,  is  low,  and  therefore  divine  truth  is  undervalued,  and 
errors  find  an  easy  admittance. 

Another  popular  sentiment  urged  for  the  purpose  of  setting  aside 
divine  authority,  and  weakening  its  influence,  is,  That  it  is  impos- 
sible to  obtain  an  agreement  among  professed  christians  ;  and  we 
are,  therefore,  not  to  expect  it,  but  to  admit  to  the  communion  of 
the  church,  those,  whom  we,  in  charity,  judge  to  be  christians, 
whatever  their  religious  sentiments  may  be.  The  difficulty  of  ob* 
tainipg  agreement  is  granted  ;  but  does  it  follow,  that  it  is  our  duty 
to  encourage  disagreement?  to  indulge  all  in  error,  and  without 
reproof?  to  flatter  them  in  their  mistakes,  because  they  will  not  re* 
ceive  the  truth  ?  Or  is  it  any  removal  of  the  evil,  of  which  we 
complain,  to  unite  in  name,  but  disagree  in  sentiment?  to  yield 
the  truth,  because  others  will  not  submit  their  inclinations  to  it,  nor 
judge  it  of  sufficient  importance  to  give  it  a  careful  examination  ? 
to  flatter  ot  Irs  in  error,,  because  we  cannot  convince  and  persuade  ? 
Is  it  better  to  expose  the  cause  of  God,  neglect  our  duty  of  main- 
taining the  truth,  and  endanger  the  rising  age,  by  exposing  them 
to  the  influence  of  errojr  and  customary  negligence,  than  to  reprove 
and  censure  the  erroneous  and  careless,  though  they  should  be  dis- 
please i  ?  Is  not  this,  in  effect,  to  yield  the  cause  of  God  to  the 
enemy  at  last  ?  to  refuse  to  employ  the  means  of  knowledge  and 
salvation,  which  God  has  appointed,  because  men  are  unwilling  to 
receive  them  ?  to  make  the  opinion  and  the  wish  of  every  individ^ 
ual.  the  measure  of  the  church's  duty,  instead  of  the  word  of  God  f 
But  errors  and  divisions  never  arose,  but  by  deviations  from  th© 
word  of  God  ;  and  they  can  never  be  removed,  but  by  recurring  to 
it  again.  Is  it  said,  This  is  granted  ?  Why  then  forbid  the  church 
to  e  TiDloy  the  word  for  this  purpose,  in  reproof  and  warning  ?  and 
why  forbid  her  to  employ  discipline,  according  to  divine  direction, 
for  the  purpose  of  reclaiming  the  erroneous  and  careless  ?  If  there 
were  as  zealous  endeavours  to  attain  an  agreement  in  sentiment,  by 
instructing  the  ignorant,  and  censuring  the  erroneous  and  careless, 
as  there  are  to  effect  a  liberal  indulgence  of  error  and  negligence, 
we  believe  agreement  would  not  be  so  rare,  nor  reformation  so  im- 
probable. This  liberal  indulgence  in  error  and  negligence,  is  an 
unauthorized,  yea  a  forbidden,  and  consequently,  an  unholy  and 
deceptive  method  of  church  communion. 

The  argument,  that  we  ought  to  admit  those,  whom  we  judge  to 
be  christians,  is  plausible,  but  unfounded  on  holy  scripture,  yea 
contrary  to  its  plainest  dictates.  That  man  is  to  be  admonished  as 
a  brother,  whom  we  exclude  from  communion:  II.  Thes.  iii.  14,  15. 
Grace .  in  the  heart,  neither  is,  nor  can  be  the  rule  of  admission. 
By  such  a  rule,  the  door  is  set  open  for  every  deceiver,  as  well  as 
for  Christ's  own  people  ;  the  purity  of  the  church  is  denied  to  be 
an,  object  of  her  regard  j  and  the  way  is  opened. for  the  introduc- 


39 


tion  of  every  error.  By  such  liberal  terms  of  admission,  the  gos- 
pel minister  is  under  necessity,  either  to  reprove  errors  and  sins 
from  the  pulpit,  which  he  has  indulged  in  admission  to  communion, 
or  to  prove  unfaithful  to  his  trust,  by  keeping  back  part  of  the 
counsel  of  God.  Where  truth  is  neglected  and  forgotten, '  piety 
must  decay.  Not  only  is  truth  the  support  of  piety,  but  love  to  the 
truth  is  a  necessary  evidence  of  it.  How  often  does  the  Psalmist 
speak  of  his  love  to  God's  truth,  and  of  his  delight  in  it!  But  is 
it  consistent  with  a  holy  love  to  divine  truth,  with  a  knowledge  of 
it,  and  a  sense  of  its  importance,  to  neglect  or  yield  it,  because  our 
neighbour  loves  it  not,  or  does  not  believe  it  We  would  not 
judge  the  politician,  or  statesman,  a  genuine  lover  of  his  principles, 
who  would  yield  them  on  account  of  opposition,  or  for  a  neighbour's 
wish.  "But  the  children  of  this  worlcfc,  are  wiser  in  their  gener- 
ation than  the  children  of  light."  The  greater  body  of  the  profes- 
sed church  are  acting,  at  present,  on  these  liberal  principles.  Pres- 
byterians and  Independents,  Calvinists,  Arminians  and  Hop  kin-, 
sians,  are  holding  communion  promiscuously,  and  on  the  principles 
of  refusing  to  contend  with  decision,  for  any  truth  denied,  or  against 
any  error  held  by  any  of  the  parties.  What  must  be  the' conse- 
quence in  the  progress  of  this  liberal  scheme,  but  ignorance  and 
rejection  of  divine  truth  ;  disregard  and  neglect  of  divine  institu- 
tions ;  and  at  last  the  demolition  of  the  church  itself,  under  the 
reign  of  irreligion  ?  Needs  it  to  be  told  those,  who  believe  the 
doctrine  of  human  depravity,  that  in  such  a  mixture  of  opposite 
sentiments,  under  such  an  indulgence  as  must,  and  does,  in  such  a 
state  of  things,  take  place,  that  under  such  indifference  for  truth, 
and  unfaithfulness  in  the  church  in  her  officers  and  members,  the 
worse  will  prevail ;  that  truth  will  yield  to  error,  and  holy  obedi- 
ence, to  neglect  of  duty  ? 

But  look  arounu*  ;  what  have  been  the  general  effects  of  this  lib- 
eral scheme  ?  If  some,  who,  under  mistaken  views,  have  been  its 
advocates,  have  proved  themselves  to  be  the  children  of  God,  the 
general  tendency  of  the  measures  has  been  far  different.  Has  not 
ignorance  become  prevalent,  have  not  indifference  for  truth,  and 
disregard  for  divine  authority  become  common,  and  has  not  active 
piety  declined,  under  its  indulgence  ? 

But  observe  its  reception  with  the  world,  and  judge  of  its  spirit 
Do  not  infidels  and  the  men  of  the  world,  with  one  consent,  ap- 
prove of  this  liberality  ?  would  they  approve,  if  it  were  hot  friend- 
ly to  the  interests  of  Satan's  kingdom,  and  agreeable  to  their  in- 
clinations? Are  any  ignorant  of  divine  truth  ?  they  approve  of 
the  church's  wisdom  and  mildness  in  not  contending  for  that,  which 
they  esteem  of  little  value.  Do  any  hate  the  truth,  or  the  strict- 
ness of  the  divine  law  ?  they  compliment  the  church  for  her  for- 
bearance.   Are  any  ^arelogs  ?  they  are  pleased  with  the  indulgence 


40 


granted.  Are  any  impious  ?  they  are  gratified  with  the  churches 
flatteries,  as  far  as  she  bestows  them.  Are  any  so  depraved  that 
they  would  not  approve  of  this  measure  ?  Did  Christ,  or  his  doc- 
trine meet  with  such  a  reception,  and  from  such  characters  ?  Nay, 
it  then  roused  their  resentment  to  hear  the  reproof,  44  This  people 
honour  me  with  their  lips,  but  their  heart  is  far  from  me.  Howbeit, 
in  vain  do  they  worship  me,  teaching  for  doctrines  the  command- 
ments of  men — Full  well  ye  reject  the  Commandment  of  God,  that 
ye  may  keep  your  own  tradition. "  Mark  vii.  6,  7.  9.  We  are  bold 
to  assert,  That  there  is  no  church,  a  true  church  of  Christ,  but  as 
far- as  she  contends  for  the  truth.  She  still  holds  and  teaches  some 
truth,  in  opposition  to  existing  errors,  or  she  has  rejected  all,  and 
left  the  true  foundation.  Christ  builds  his  church  on  the  truth,  on 
the  foundation  of  the  apoStles  and  prophets  ;  and  if  this  be  so,  it  is 
hard  to  see  how  a  neglect  of  any  truth  can  be  a  beauty,  and  not  a 
blemish  in  the  church  of  Christ ;  how  it  can  be  an  honour,  and  not 
a  dishonour  to  the  church's  Head.  We  clearly  conclude,  that  the 
church  is  conformed  to  Christ  and  his  instructions,  in  proportion  to 
the  truth  that  she  contends  for,  and  maintains. 

From  such  a  view  of  sentiments  and  practices  popular  and  pre- 
valent in  the  church,  is  it  not  evident  that  irreligion  is  secretly  en- 
couraged under  a  show  of  zeal  for  God  ?  that,  by  these,  divine  au- 
thority is  rejected,  and  human  maxims  substituted;  that  divine 
truth  is  forgotten,  or  its  influence  weakened  ?  You  cannot  then  be 
surprised  at  the  increasing  progress  of  vice,  the  actual  violations  of 
God's  law,  the  neglect  of  duty,  the  ignorance  and  coldness  of  church 
members,  which  prevail  ;  or  hesitate,  to  what  cause  you  should  at- 
tribute these  evils.  When  it  is  asked,  44  Why  is  not  the  health  of 
the  daughter  of  my  people  recovered  ?"  it  is  not  to  be  answered. 
There  is  no  balm  in  Gilead,  there  is  no  Physician  there  ;  but,  that 
the  balm  and  the  Physician  are  rejected.  Under  such  measures, 
as  we  have  noticed,  the  charge  is  plain  and  inevitable,  44  Ye  have 
healed  the  hurt  of  the  daughter  of  my  people  slightly.'7 

.  Here  do  not  suppose,  that  we  charge  all  who  encourage  such 
measures,  with  Satanic  designs  :  by  no  means.  If  none  supported 
measures,  which  favour  Satan's  interests,  but  his  designed  friends, 
truth  would  have  fewer  opponents,  the  path  of  duty  would  be  plain- 
er to  all,  and  the  snares  of  Satan  would  be  more  easily  detected. 
But  it  is  a  most  difficult  task,  to  persuade  professors  of  religion  that 
the  believer  himself,  can  sometimes  be  found  engaged  in  Satan's 
interest,  and  promoting  his  cause  ;  instrumental,  by  his  sentiments 
and  practice,  iu  opposing  the  cause  of  God,  and  in  promoting  meas- 
ures for  the  destruction  of  the  church  of  Christ ;  and  all  this  with- 
out designing  to  produce  such  effects.  He,  however,  who  would 
deny  that  these  things  may  be  found,  has  much  to  learn  respecting 
Satan's  wiles,  of  which  he  should  not  be  ignorant.    But  so  abhor- 


41 


*ent  are  such  representations,  in  the  view  of  many,  that  they  charge 
with  rashness,  impiety,  and  want  of  charity,  an)'  one,  who  would 
venture  to  detect  those  deceptions,  as  though  such  detection  were 
fixing  on  the  faulty  church  member,  the  charge  of  utter  hypocrisy, 
and  enmity  to  God.  Thus  they  most  ungenerously,  ignorantly, 
and  falsely,  charge  him,  who  is  faithful  in  his  duty,  with  a  spirit  of 
bitterness,  and  want  of  charity  ;  excite  false  opinions  of  his  char- 
acter, actions,  and  motives  ;  and  destroy  the  whole  intention,  and 
utility  of  his  warnings  :  they  stop  the  ears,  and  ease  the  con* 
science  of  those,  who  are  unwilling  to  hear,  and  desire  to  be  at 
ease.  Thus  Satan's  snares  prevail,  when  he  employs  the  unsus- 
pecting believer  himself  to  aid  his  cause,  and  to  be  a  screen  to 
hide,  and  protect  his  destructive  measures.  But,  brethren,  how- 
ever harsh  the  sentiment  may  appear,  in  the  view  of  some,  we 
must  assert,  and  warn  you,  that  Satan's  schemes  against  the 
church,  are  in  sure  and  rapid  progress,  under  such  measures,  as 
we  have  noticed  ;  for  by  these,  the  authority  of  divine  truth  is  vir- 
tually rejected,  and  its  influence  destroyed  :  and  as  divine  truth 
is  the  only  support*  and  rule  of  true  religion,  if  he  can  destroy 
this  foundation,  he  can  make  sure  and  speedy  work  in  demolish- 
ing the  fabric. 

After  these  reflections,  we  do  not  hesitate  on  the  question,  wheth-* 
er  piety  is,  at  present,  under  a  decline  or  not ;  and  as  little  can  we 
doubt  that  this  decline  of  piety,  and  its  fruits  prove  that  the  Holy 
Spirit  has,  in  a  great  measure*  withdrawn  from  the  church  ;  for 
"  these  are  not  his  doings."  It  now  remains  to  inquire,  what 
is  our  duty  in  such  a  state  of  things.  If  we  continue  in  the  same 
sins,  which  caused  the  Holy  Spirit  to  withdraw  ;  if  we  are  in- 
sensible of  his  absence,  careless  and  impenitent,  he  will  not  re- 
turn. If  he  do  not  return,  he  will  leave  the  church,  at  length,  to 
become  a  synagogue  of  Satan,  without  the  fruits  of  piety,  or  even 
his  gospel  ordinances.  Do  you  flatter  yourselves  on  the  considera- 
tion, that  God  will  preserve  a  church  for  himself?  it  is  hut  flattery, 
to  the  indolent.  God  will  indeed  preserve  a  church,  but  it  may  not 
be  with  us.i.  If  we  do  not  reform*  our  candlestick  must  be  taken 
out  of  its  place.  And  since  it  is  our  duty  to  reform  and  mourn, 
on  whom  does  this  obligation  lie  ?  surely  on  all.  The  mark  of 
safety,  in  the  time  of  Israel's  apostasy,  was  to  be  set  on  all  those, 
who  sighed  and  cried  for  all  the  abominations,  that  were  done  in 
the  midst  of  Jerusalem.  Ezek.  ix.  4.  If  we  do  not  mourn  and  re- 
form, are  we  not  approving  of  the  apostasy  ?  And  is  not  our  si- 
lence, our  insensibility,  and  our  want  of  inquiry,  virtually  a  rejoi- 
cing at  the  Spirit's  absence,  and  a  consent  that  he  should  remove 
and  leave  us  to  ourselves  ?  And  are  not  those  who  forbid  us  to  ad- 
monish, warn,  and  reprove,  virtually  forbidding  us  to  mourn,  or  to 
take  any  measures  for  a  reform  ?  On  which  side  of  this  question 
'  6  '  . 


will  you  take  your  stand  ?  It  is  not  now  time  to  sleep,  or  to  take 
yom*  rest,  when  word  and  providence  are  calling  you  to  immediate 
action.  While  we  delay,  the  enemy  is  advancing  ;  the  cause  of 
truth  and  piety  is  losing  ground  ;  and  reformation  becoming  more 
difficult. 

But  are  you  ready  to  say,  if  all  these  duties  be  required,  if  all 
this  strictness  be  necessary,  how  shall  we  conform  to  these  requisi- 
tions, and  prove  ourselves  the  obedient  servants  of  Christ?  We 
reply,  that  acceptance  with  God,  preparation  for  heaven,  and  the 
true  character  of  the  christian,  are  not  to  be  obtained,  by  indul- 
gence in  sin,  conformity  to  custom,  and  careless  indifference  ;  not 
by  rioting  in  vain  dreams  of  happiness  and  sin  ;  but  by  faith  in  Christ, 
and  in  a  holy  obedience,  with  conformity  of  heart  and  conduct  to 
the  law  of  God.  Are  you  ready  to  say,  these  things  are  more 
than  is  generally  practised  at  present  ?  We  acknowledge  they 
are.  You  are  then  prepared  to  say  with  us,  that  piety  is  much 
beneath  the  standard  of  the  law,  and  that  a  reform  is  necessa- 
ry ;  for  surely  you  will  acknowledge,  that  you  should  bring 
the  conduct  of  the  church,  and  the  spirit  that  prevails,  to  the 
law  and  testimony,  to  be  tried  ;  and  not  reverse  the  order,  by 
bringing  the  law  and  testimony,  to  the  tribunal  of  the  church's 
practice. 

But  are  you  not  reconciled  to  such  strictness  of  obedience,  and 
such  active  piety  ?  then  pretend  not  to  the  name  of  the  followers  of 
Jesus  ;  your  spirit  of  disobedience  has  found  you  out ;  to  you  his 
commands  are  grievous.    Faith  is  more  than  a  profession  ;  Chris- 
tianity is  more  than  a  name  ;  piety  is  more  than  a  form.  Permit 
your  faith,  and  the  reality  of  your  piety,  to  be  tried  by  the  test  of 
holy  writ.    But  does  this  religion,  so  spiritual  and  holy,  appear 
hard  and  burdensome  ?    We  reply,  that  this  objection  is  a  danger- 
ous evidence  of  the  soul's  condition,  and  of  an  unrenewed  heart. 
We  dare  not,  we  cannot,  make  the  requisitions  of  the  law  easier. 
Nay,  the  cheering  proposals  of  the  blessed  gospel,  offer  no  relaxa- 
tion of  the  law  of  God  ;  this  would  be  unholy  ;  but  they  require 
and  offer  a  change  of  the  sinner's  heart,  and  reconciliation  to  God. 
We  dare  not  propose  a  service  of  God,  which  is  easy  and  pleasant 
to  the  natural  man  ;  this  would  be  only  deceiving  his  soul,  dishon- 
ouring God,  betraj7ing  our  trust,  and  bringing  wrath  on  ourselves. 
We  wish  the  natural  man  to  know,  that  he  is  unreconciled  to 
God,   and  that  nothing  less  than  a  radical  change  of  his  heart, 
is  necessary,  essentially  necessary,  to  his  salvation.     "  Verily, 
verily,  I  say  unto  you,  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God."    We  fear  that  many  have  forgotten 
this  declaration  of  ChrLst,   and  flattered  themselves,  that  a  re- 
ligion, which  will  not  require  a  real  change  of  heart,  but  only 
some  amendments  of  life  ;  which  will  not  convince  them  of  total 


43 


heart  depravity,  nor  require  love  to  God,  and  delight  in  him,  will 
be  sufficient. 

Is  it  objected,  that  such  strict  requisitions,  are  not  calculated  to 
gain  the  sinner  to  a  profession  of  Christ's  name  ?  We  reply,  though 
we  desire  to  see  sinners  giving;  their  names  to  the  church,  in  a  pro- 
fession of  religion  ;  yet  we  desire  the  salvation  of  souls,  and  the 
promotion  of  God's  glory,  which  are  not  to  be  obtained  by  decep- 
tion and  flattery.  It  is  not  our  object,  nor  our  commission,  to  gain 
sinners  to  a  hypocritical  profession,  a  profession  without  the  practice  ; 
to  flatter  them  with  hopes  of  heaven,  without  reconciliation  to_God 
or  his  law.  Alas!  this  temporizing  scheme  is  the  bane  of  the  church, 
in  the  present  age.  While  open  infidelity  is  slaying  its  thousands, 
this  principle  is  slaying  its  tens  of  thousands.  Let  this  scheme  be 
eulogized,  and  glossed  as  it  may,  in  its  details  ;  in  sum,  and  in  ef- 
fect, it  is  encouraging  men  in  their  natural  enmity  against  God,  and 
in  a  total  rejection  of  Christ.  It  is  kissing  Jesus  by  a  profession, 
and  betraying  him  in  practice. 

In  all  these  requisitions,  we  are  demanding  no  more  than  the  law 
of  God  demands.  Consult  the  pages  of  holy  writ,  and  judge  for 
yourselves.  Where  is  your  apology  for  disobedience  ?  The  holy 
scriptures  demand  no  more  than  our  duty,  no  more  than  God  re- 
quires as  acceptable  to  himself ;  they  did  not  make  demands  of  oth-' 
ers,  which  they  do  not  make  of  us.  Or  do  any  suppose  that  God 
is  pleased  with  less  piety  now  than  formerly  ?  Are  not  less  piety, 
and  less  submission  to  God  ;  less  piety,  and  more  unholiness,  the 
same  ?  Or  is  the  customary  neglect  of  duty,  among  professors  of 
religion,  any  justification  of  our  neglect  ?  Has  God  granted  us  a 
dispensation  to  sinful  indulgence,  and  encouraged  us  to  hope  for 
heaven,  without  holiness  ?  or  have  attachment  to  sin,  and  aversion  ~ 
from  duty,  become  consistent  with  heavenly  enjoyment  and  love 
to  God,?  0  !,  christian,  be  wise  :  'be  sober.  Death,  with  all  its 
awful  realities,  is  approaching  :  we  must  stand  at  the* holy  tribunal 
of  God,  to  be  judged,  not  by  our  customs,  or  wishes,  but  by  his 
law  :  heaven  or  hell  is  our  eternal  lot.  All  these  are  realities,  as 
described  in  holy  scripture  ;  they  are  the  same  to  us,  as  to  the  proph- 
ets, apostles,  or  to  our  reforming  forefathers  ;  and  why  are  not 
the  means  of  preparation,  the  requisites  of  faith  and  holiness,  the 
same?  For  the  sentiments  and  practices,  prevalent  in  Jhe  church 
at  present,  which  the  holy  scriptures  condemn  ;  for  the  indo- 
lence of  church  members  ;  for  their  coldness^  respecting  truth  and 
jluty,  no  reason  can  be  assigned,  but  ignorance  of  God,  and  de- 
cline of  piety.  • 

Dear  brethren,  you  are  deeply  concerned  in  the  condition  of  the 
church,  and  in  her  prospects.  You  are  either  partakers  in  her  sins, 
or  you  oppose  them.  You  are  bound  to  inquire  into  your  obliga- 
tions, as  church  members,  and  to  fulfil  them.    You  are  under  obli- 


44 


Rations  to  remember  what  God  has  done  for  us,  and  to  make  known 
to  the  generations  to  come,  the  praises  of  the  Lord,  his  works,  his 
testimony,  and  his  law.  When  Israel,  of  old,  rebelled  against  God, 
they  were  charged  with  the  sin  of. -forgetting  his  works  and  his 
Wonders  i  this  charge  shall  be  equally  against  us,  if  we  neglect  his 
law,  and  forget  his  providential  favours.  Not  only  have  we  his 
Word  ;  we  have  his  ordinances,  and  the  pUrity  of  truth  defended, 
and  transmitted  to  us  by  our  forefathers.  Divine  providence  in 
this  matter,  should  not  be  overlooked,  nor  our  obligation  forgotten. 
Men  of  piety  and  fidelity,  were  raised,  as  instruments  for  effecting 
and  promoting  a  reformation.  They  not  only  suffered  reproach  in 
this  cause,  but  they  delivered  to  us  the  purity  of  divine  truth  and 
ordinances,  the  cause  of  God,  sealed  with  their  blood.  They  suf- 
fered martyrdom,  that  this  cause  might  not  be  lost  to  posterity  ;  that 
they  might  leave  the  truth  and  ordinances  of  God,  in  their  purity, 
as  a  precious  legacy  to  generations  then  unborn,  of  which  we  are 
now  a  part.-  .  Should  we  now  betray  our  trust,  and  deal  worse  with 
posterity,  than  our  forefathers  dealt  with  us  ?  They  formed  the 
Westminster  Confession  of  Faith,  Catechisms,  &c.  after  various 
previous  steps  of  reformation  ;  and  adopted  these  as  their  confes- 
sion. They  also  entered  into  solemn  public  covenant  engagements 
to  God,  to  maintain  these  truths,  and  the  ordinances  of  divine  in- 
stitution, pure  and  entire,  as  stated  in  these  symbols  ;  they  by  cov- 
enant engaged,  that  they  would  not  yield  to  carelessness  respecting 
the  cause  of  God,  or  to  the  plausible  seductions  of  the  world,  or  of 
Any  professed  christians,  to  drop  any  truth  ;  that  they  would  give 
themselves  and  their  posterity  to  God,  and  take  him  as  their  cove- 
nant God  in  Christ  Did  they  right,  or  did  they  wrong  ?  If  they 
did  right,  can  we  perform  our  duty,  by  undoing  what  they  did  ? 
by  laying  aside  our  profession,  by  yielding  to  the  seductions  of  er- 
ror, by  refusing  to  contend  for  the  truth,  and  to  bear  the  reproach 
of  the  world,  and  of  uninformed  -minds,  when  our  forefathers  en- 
dured the  flames  of  persecution,  that  they  might  not  yield  the  same- 
cause  ?  If  we  yield  to  carelessness  respecting  the  truths  and  ordi- 
nances of  God,  we  virtually  yield  the  cause  of  God,  at  a  time, 
when  it  is  opposed  and  mocked,  as  at  present ;  and  we  betray  our 
ignorance  of  it,  our  want  of  love  to  it,  our  ingratitude  to  God  for 
his  gospel  favours,  and  our  spirit  of  covenant  breaking.  God 
blessed  the  measures,  to  which  our  fathers  were  led,  for  the 
production  of  a  cloud  of  witnesses  in  the  church  ;  he  blessed  their 
principles  and  their  measures,  for  the  salvation  and  consolation 
of  thousands,  and  that  righteousness  might  run  down  like  a 
mighty  stream  ;  and  shall  we  expect  that  he  will  bless  the  con- 
trary principles  and  measures  now  ?  that  he  will  bless  a  liberality 
respecting  truth  and  duty,  which  is  condemned  by  holy  scripture 
<ud  sound  reason  > 


45 


Follow  then,  the  good  example  of  your  forefathers  ;  an  example 
supported  and  recommended  by  divine  authority,  and  attested  by 
abundant  fruits  of  holiness.  Prove  that  you,  not  only  accept  the 
legacy,  which,  in  the  Providence  of  God,  they  bequeathed  to  you, 
but  that  you  value  it.  Let  not  the  lamp  go  out  in  your  hands  ;  the> 
lamp  of  a  pure  profession,  after  long  darkness,  lighted  up  amidst 
the  flames  of  persecution.  Remember  your  obligations  by  profes- 
sion and  covenant,  not  to  yield  to  indifference  in  the  cause  of  God. 
The  prevalent  indifference  is  covenant  breaking.  Faint  not  under 
reproach.  Reproach  you  are  taught  to  expect :  and  if  you  be  re- 
proached for  Christ's  sake,  happy  are  you.  With  the  apostle,  ra- 
ther rejoice  that  you  are  counted  worthy  to  bear  reproach  for  his 
name.  Remember  that  of  them,  who  are  ashamed  of  Christ,  will 
he  be  ashamed,  when  he  comes  in  his  glory.  You  are  called  to  be 
soldiers  for  Christ :  prove  yourselves  worthy  of  such  a  Captain. 
.Learn  his  laws  and  disci pline.  Abide  by  his  standard  ;  and  put  on 
the  whole  armour  of  God.  Guard  the  sacred  deposit  of  a  pure 
profession,  for  posterity.  Teach  them  the  truths  and,  ordinances 
of  God  :  he  has  left  these  with  you  under  this  charge  :  Ps.  xlviii. 
12,  13.  and  lxxviii.  4-8.  Consider  the  danger  of  losing  the  truth  ; 
the  temptations,  to  which  posterity  shall  be  exposed  ;  to  which 
the  rising  age  are  exposed  to  forsake  it ;  and  the  influence  of 
bad  example,  and  ensnaring  custom.  You  must  watch  over  their 
religious  education,  with  a  jealous  care ;  instruct,  admonish, 
warn,  and  restrain  them.  Let  them  see  by  your  example,  that 
you  believe  what  you  teach.  Watch  over  their  conduct,  and 
guard  them  from  temptations  to  error,  or  mistaken  impressions 
of  duty.  You  may  lose  your  labour,  defeat  your  endeavours, 
and  disappoint  your  hopes,  by  indulging  their  thoughtless  vanity 
and  idle  curiosity.  Might  you  not  shudder,  to  think  that  your 
offspring  should  <fall  into  the  snare  of  Satan,  through  your  neglect, 
•and  the  influence  of  surrounding  temptations  ;  and  that  in  the 
course  of  two,  or  three  generations,  they  should  cast  off  all  fear  of 
God  ?  Reflect  on  this  in  time.  And  remember  you  have  no  time 
for  indolence,  or  inactivity.  The  enemy  makes  progress,  while 
you  sit  still :  and  if  you  be  insensible  of  his  advances,  and  ignor- 
ant of  your  duty  ;  if  you  be  silent  and  inactive,  while  you  are  in 
the  church  militant  ;  shortly  you  must  be  removed,  when  your 
voice  shall  be  no  more  heard,  though  the  enemy  triumph  in  victo- 
ry. Your  responsibility  is  high  and  solemn.  Your  duties  indeed 
are  arduous  ;  but  neither  made  easier  by  our  silence,  nor  rendered 
more  difficult  bv  our  admonitions.  Christ's  yoke  is  easy,  and  his 
burden  light :  seek  experience  of  this,  not  by  neglecting  duty,  but 
by  engaging  divine  strength  in  a  cheerful  obedience.  You  have  di* 
vine  encouragement ;  "  My  strength  is  made  perfect  in  weakness." 
You  alone,  can  know-  the  joys  of  the  gospel,  who  employ  the  grace 


46 


and  strength,  which  it  provides.  "If  ye  abide  in  me,  and  my  words 
abide  in  you,  ye*  shall  ask  what  ye  will,  and  it  shall  be  done'  unto 
you."  "And  now,  little  children,  abide  in  him;  that,  when  he 
shall  appear,  we  may  have  confidence,  and  not  be  ashamed  before 
him  at  his  coming." 


ERRATA. 

Page  3,  line  3d,  for  was,  read  were. 

"         9th  from  the  foot  after  prompts,  read,  the  question — a  belief 

that  all  is  well. 

Page  7,  line  1st,  for  reason,  read  suasion. 

8,       18th,  for  walking,  read  watching. 
19,     .    5th,  for  have,  read  owe. 

21,       23d,  for  enjoyments  ?  If  this  is  true,  read  employments?   It  is  true 
24,       11th  from  the  foot — for  prescribes,  read  prescribe. 
39,      13th  from  the  foot — for  measures,  read  measure. 


/ 


Lithomount 
Pamphlet 
Binders 

Gaylord  Bros.  Inc. 

Makers 
Syracuse,  N.  Y. 


